LIBRARY 

OF  THE 

Theological   Seminary, 

PRINCETON,   N.J. 

BV    772  Tg6    1855 

Gold   and   the   Gospel 

A      DONATION 

deceived             . 

/ 

GOLD  AND  THE  GOSPEL. 


^^§XX]t   a^BUlB 


SCRIPTURAL  DUTY  OF  GIVING  IN  PROPORTION 
TO  MEANS  AND  INCOME. 


5^etu- J)ork : 

PUBLISHED  BY  CARLTON  &  PHILLIPS, 

70R  THE  TRA.CT  SOCIETY   OF  THE  METHODIST  EPISCOPAL  CHITRCH, 
200   MULBERRY-STREET. 

1  Sor,. 


.r  PSIIfCETOH 


,  INTRODUCTION 


ThI']  rights  of  God  are  by  no  means  gener- 
ally acknowledged  in  this  fallen  world.  Men 
deem  themselves  the  sovereign  proprietors 
of  wliatever  they  can  acquire.  The  silver 
and  the  gold  are  appropriated,  with  no  well- 
defined  sense  of  responsibility,  to  meet  tlieir 
own  imaginary  or  real  wants,  and  whatever 
is  devoted  to  the  canse  of  God  is  called  char- 
ity/ But  shall  we  indulge  the  thought  of 
giving  to  him  his  own  ?  "  The  earth  is  the 
Lord's,  and  the  fullness  thereof."  The  fail- 
ure to  understand  this  fact,  and  act  upon  it, 
has  retarded,  for  ages,  the  conversion  of  the 
world,  and  left  countless  generations  to  per- 
ish without  the  hope  of  redemption.  It  is 
matter  of  devout  gratitude  that  the  attention 
of  the  Church  is  now  directed  to  this  subject 
of  momentous  importance.  Throughout  the 
Christian  world  men  are  inquiring,  with  evi- 
dent conviction  of  sad  delinquencies,  AVhat 


INTRODUCTION. 


are  tlie  rights  of  God  in  relation  to  property  ? 
What  is  the  measure  of  human  responsibility 
in  regard  to  the  enterprises  of  the  Church? 
And  under  the  evident  guidance  of  the  Holy 
Spirit  they  are  turning  everywhere  to  the 
Bible,  to  see  whether  divine  revelation  has 
answered  these  questions.  Tliis  is  a  most 
favorable  indication.  Powerful  essays  are 
called  out  by  the  anxious  concern  and  no- 
ble benevolence  of  Christian  philanthropists, 
which  are  demonstrating  the  law  of  Chris- 
tian liberality  with  great  clearness  and  force, 
and  the  Cluirch  is  already  feeling  the  elevat- 
ing influence  of  the  movement.  The  ac- 
counts of  her  various  treasuries  indicate  a 
progress,  within  the  last  five  years,  which  is 
really  amazing,  but  full  of  encouragement. 

With  these  convictions,  we  welcome,  with 
pccidiar  satisfaction,  the  Ulster  prize  essays, 
published  under  the  title  of  Gold  and  the 
Gospel.  They  are  well  adapted  to  the 
American  mind,  and  the  inquiring  and  im- 
proving condition  of  the  American  Church- 
es. Two  of  them  we  are  most  happy  to 
present  to  our  readers,  devoutly  praying  that 
they  may  be  accompanied  everywhere  by 
the  divine  blessing,  producing  conviction 
and  prompt  continued  action  in  the  spirit 
they  suggest.     Tliey  will  by  no  means  su- 


INTEOD  U  CTIOW .  '5 

persede,  but  certainly  j^repare  the  way  for 
others,  by  American  writers. 

The  power  of  order  is  acknowledged  in 
almost  everything.  The  merchant  who  con- 
ducts his  business  in  a  confused,  irregular 
manner,  fails.  The  mechanic  who  has  not 
"  a  place  for  everything,  and  everything  in 
its  place,"  seldom  attains  skill  in  his  depart- 
ment of  labor.  The  agriculturist  who  has 
no  method  in  cultivating  the  soil,  is  likely  to 
"  beg  in  harvest  and  have  nothing."  In  the 
smallest  matter  we  insist  npon  some  regular 
plan,  and  in  propoi'tion  as  our  schemes  or 
duties  rise  in  importance,  the  obligations  of 
order  increase.  How  unreasonable,  then, 
that  in  the  great  work  of  religious  benevo- 
lence, we  should  allow  everything  to  be  con- 
fused and  accidental!  Christians  generally, 
there  is  reason  to  fear,  give  when  they  are 
importuned,  and  not  unfrequently  congratu- 
late themselves  when  they  escape:  give  by 
impulse,  and  more  or  less,  as  they  happen  to 
feel,  or  find  it  convenient  under  the  circum- 
stances. It  is  difficult  to  see  how  this  can 
be  accepted  by  the  omniscient  God  as  the 
fulfillment  of  a  high  religious  duty.  If  the 
claim  of  the  Church  upon  you  be  a  valid  one 
for  the  relief  of  the  poor,  for  the  support  of 
education  or  the  ministry,  of  Christian  mis- 


6  INTRODUCTION. 

sions,  or  the  Bible,  tract,  or  Sanday-school 
cause,  how  can  it  be  affected  by  the  absence 
or  presence  of  an  importunate  representative 
of  the  cause,  or  the  failure  to  receive  a  formal 
application,  with  eloquent  appeals,  under  the 
pressure  of  custom  or  example?  That  por- 
tion of  your  treasures  which  belongs  to  each 
and  to  all  of  these  noble  enterprises  is  your 
debt.  'No  time — ^no  circumstances  can  dis- 
charge it,  without  your  voluntary  act ;  and 
your  interest  as  well  as  duty  requires  that  it 
should  be  paid.  To  search  out  the  objects 
of  your  benevolence — to  inquire  for  the  va- 
rious treasuries  of  the  Lord,  and  with  due 
promptness  and  regularity  to  pay  over  the 
proportion  which  is  due,  with  many  prayers 
for  the  divine  blessing  upon  your  appropri- 
ations, ought  to  be  your  highest  privilege. 
When  will  the  Church  rise  to  this  elevated 
standard  ? 

Jesse  T.  Peck. 


AN  ESSAY 


mBMt  d  C^ristiHu  i^ikral% 


Rev.  henry  CONSTABLE,  A.M., 

CnRATK   OF   ATHNOWEN,   DI0CE9K   OF  CORK. 


.T  PEIIT-G.1TQH  -^^ 

I 


Mum%^h^ 


AUTHOR^S  PREFACE. 


It  is  the  object  of  the  following  Essay  to  establish, 
that  God  has  at  all  times  laid  down  a  standard  by 
which  man  is  to  regulate  his  liberality  in  his  cause, 
and  that  this  standard  has  been  the  same  for  all  dis- 
pensations. The  writer  is  free  to  confess  that,  when 
led  on  the  present  occasion  to  consider  this  subject 
with  attention,  he  was  disposed  to  view  it  in  a  some- 
what different  light  from  that  in  which  he  has  pre- 
sented it  here.  He  was  inclined  to  think,  that  while 
Holy  Scripture  required  of  the  Christian  to  honor  Crod 
with  a  portion  of  his  substance,  that  portion  was  left 
undetermined,  and  each  was  permitted  to  give  just  as 
his  own  conscience  and  judgment  suggested.  The 
more  he  considered  the  matter,  however,  in  the  light 
of  reason  and  of  Scripture,  the  more  inclined  he  be- 
came to  doubt  the  correctness  of  his  opinion ;  until, 
at  length,  he  came  to  the  conclusion,  that  in  this,  as 
in  other  respects,  God  has  laid  down  a  rule  by  which 
Christians  ought  to  walk.  It  may  be  that  the  argu- 
ments, almost  wholly  drawn  from  Scripture,  which 
have  convinced  his  own  mind,  may  have  the  same 
effect  on  others.  If  they  shaU  lead  even  a  single 
worldling  to  perceive  that  he  is  not,  in  the  disposition 
of  his  property,  free  from  the  claims  of  Him  who  is, 


10  PREFACE. 

in  fact,  the  sole  great  Proprietor  of  all;  or  if  they  shall 
induce  any,  who  heretofore  may  have  satisfied  them- 
selves with  giving  in  the  noblest  of  all  causes  some 
miserable  portion  wholly  unworthy  of  Him  to  whom 
it  is  offered,  to  feel  that  more  is  required  at  their  hands, 
he  will  not  have  written  in  vain.  For  the  sake  of 
convenience  the  Essay  has  been  divided  into  the  fol- 
lowing chapters : — 

Chap.  1.  God  is  the  owner  of  all  things. 

"      2.  God  is  the  disposer  of  all  things. 

"  3.  Man's  use  of  God's  goods  has  always  been 
limited. 

"  4.  It  is  reasonable  to  think  this  limit  should  be 
a  definite  one. 

"  5.  A  tenth  required  of  mankind  from  the  ear- 
liest times. 

"      6.  Abraham  and  Jacob's  tenth. 

"      Y.  The  Jewish  tithe. 

"      8.  The  Jewish  free-wUl  offering. 

"      9.  A  tenth  required  from  Christians. 

"    10.  The  Christian's  free-will  offerings. 

"  11.  The  objects  on  which  the  Christian  is  to  ex- 
pend his  offerings. 

"    12.  Motives  to  liberality. 

"    13.  A  test  of  covetousness. 


i 

\theologic^t.  , 
measure  of  christian  liberality. 


OHAPTEK  I. 

"THE  EARTH  IS  THE  LORD'S  AITO  THE   FULLNESS 
THEREOF." 

The  leading  maxim  of  a  celebrated  modern 
Socialist  is,  that  "  property  is  a  crime.'' 
False  and  ruinous  as  such  a  maxim  is  in  the 
mouths  of  those  who  proclaim  war  against 
property  for  the  sake  of  plunder,  and  seek  to 
overturn  tlie  powers  that  be  in  order  to  erect 
themselves  into  a  tyranny,  there  is  yet  a 
point  of  view  in  which  it  is  indisputable  by 
the  believer.  Man  has  a  right  of  property 
toward  his  fellow-man ;  he  has  none  toward 
his  God.  Yiewed  in  this  latter  light,  no  man 
can  say  that  what  he  possesses  is  his  own. 
For  here  comes  in  the  prior,  the  inalienable 
claim  of  the  great  Maker  and  Owner  of  all 
things ;  and  in  regard  of  him  the  wealthiest 
and  the  most  powerful  descend  at  once  from 


12         MEASURE  OF  CHRISTIAN  LIBERALITY, 

the  rank  of  proprietors  to  that  of  the  stew- 
ards of  another's  rights. 

Such  is,  unquestionably,  man's  relation  to 
God,  as  placed  before  us  in  Holy  Scripture. 
"All  the  earth  is  mine,"  is  the  Creator's 
claim  ;  and  who  is  prepared  to  deny  it?  Ac- 
cordingly, he  asserts  his  right,  one  by  one, 
to  each  and  every  of  those  tilings  which  man 
prizes  most.  "  Sanctify  unto  me  all  the  first- 
born of  the  children  of  Israel,  both  of  man 
and  beast,  it  is  mine."  Of  the  land  of  Ca- 
naan— the  land  of  so  many  promises — the 
land  hardly  obtained,  after  travel,  and  toil, 
and  warfare,  he  said,  "  The  land  shall  not  be 
sold  forever,  for  the  land  is  mine."  "  Every 
beast  of  the  forest  is  mine,  and  the  cattle 
upon  a  thousand  hills."  "  The  silver  is  mine, 
and  the  gold  is  mine,  saith  the  Lord  of  hosts." 
"All  souls  are  mine." 

If  we  turn  to  the  pages  of  the  ISTew  Testa- 
ment, we  shall  find  the  same  universal  claim 
made  and  acted  on.  "  Come  and  follow  me," 
was  the  address  of  Christ  to  whomsoever  he 
pleased,  and  whenever  he  pleased.  It  im- 
plied the  forsaking  of  every  earthly  calling 
and  possession,  and  yet  was  not  asked  as  a 
favor,  but  as  a  right.  "  "Walking  by  the  sea  of 
Galilee,"  he  sees  two  brethren  following  their 
occupation  of  fishermen :  he  saith  to  them, 


MEASURE  OF  CHRISTIAN  LIBERALITY.         13 

"  Follow  me,  and  they  straightway  left  their 
nets  and  followed  him."  Going  further  on, 
he  sees  two  more  occupied  in  the  same  j^ur- 
suit.  But  these  were  the  stay  and  comfort 
of  a  father.  Shall  he  de^jrive  an  aged  father 
of  his  sons?  What  matter?  The  Lord  liad 
need  of  them.  The  higher  claim  steps  in 
before  the  lesser.  To  these,  too,  the  call  is 
given ;  "  and  they  left  the  ship  and  their 
father,  and  followed  him."  But  some  one 
may  say,  these  were  poor  fishermen,  and  in 
asking  them  to  forsake  all  he  asked  not  for 
much.  This  were,  indeed,  poor  reasoning, 
and  w^ould  indicate  a  shallow  acquaintance 
with  the  human  heart.  A  man's  all  is  equally 
precious  to  him,  whether  it  be  little  or  great; 
and  so  He,  who  knew  the  heart,  pronounced 
of  the  widow's  gift,  that  it  was  more  than  all 
the  costly  offerings  of  the  wealthy,  because, 
though  in  amount  but  two  mites,  it  was  in 
fact  her  all.  But  Matthew  was  not  a  poor 
man,  and  he  was  called  from  the  midst  of  his 
gainful  occupation.  The  young  man  whom 
Christ  commanded  to  sell  all  that  he  had  was 
noted  for  his  riches ;  yet  the  same  summons 
came  to  him  that  was  addressed  to  tlie  hum- 
ble fishers  by  the  sea  of  Galilee.  How  great 
the  difference,  however,  between  these  par- 
ties !    They  recognized  the  claims  of  the  Lord 


14:         MEASURE  OF  CHRISTIAN  LIBERxVLlTY. 

to  themselves  and  their  possessions ;  he  re- 
fused to  do  so.  They  perceived  themselves 
to  be  but  stewards ;  he  held  fast  by  the  no- 
tion of  ownership.  They  resigned  their  trust 
to  Him  who  gave  it ;  he  usurped  it.  They 
were  faithful  in  that  which  was  another's, 
and  obtained  the  true  riches ;  lie  shut  him- 
self out  by  his  unfaithfulness  from  the  king- 
dom of  God. 

If  we  would  see  a  picture  of  man's  exact 
position  in  this  respect  drawn  by  the  great 
Master's  hand,  we  will  find  it  in  the  remark- 
able parable  of  the  talents,  in  the  25th  chap- 
ter of  St.  Matthew.  Who  are  they  to  whom 
the  talents  are  given  ?  They  are  all  of  them 
the  servants  of  God.  Whose  are  the  talents  ? 
They  are  God's  goods.  For  what  are  they 
given  ?  To  redound  to  the  glory  and  praise 
of  the  Giver.  Have  they  passed  out  of  his 
control  and  thought?  No;  he  exacts  of  them 
a  strict  account.  True,  to  some  is  given  more 
than  to  others :  but  all  are  in  their  respective 
talents  on  the  exact  same  footing — that  of 
managers  in  trust,  and  under  a  grave  respon- 
sibihty,  of  another's  goods.  It  is  quite  true, 
indeed,  that  riches  are  not  the  only  talents 
intrusted  to  man,  or  spoken  of  here ;  but 
they  are  certainly  among  them,  and  not  the 
least  important  of  them. 


MEASUKE  OF  CHKlJSTIAN  LIBERALITY.  15 

O  vain  man  of  the  world,  witli  tliy  heart 
set  Tipon  thy  treasures,  be  they  great  or  little, 
with  the  firm  puVpose  to  use  them  for  thy- 
self, and  to  call  them  and  think  them  thine 
own,  in  what  a  light  does  Scripture  place 
thee !  Thou  art  in  its  searching  eye  but  the 
usurper  of  another's  rights — the  breaker  of  a 
trust  which  thy  God  has  given  thee — the 
earner  of  vengeance  when  he  comes  to  call 
thee  to  account.  What  would  you  think  of 
him  w^lio  was  intrusted  by  his  friend  with 
property,  who,  during  that  friend's  absence, 
appropriated  this  property  to  himself,  and  on 
his  return  denied  that  he  had  done  him  wrons:? 
Great  would  be  your  indignation  and  severe 
your  judgment,  and  yet  thou  art  thyself  the 
man !  God  has  given  you  wealth,  or  the  powder 
and  opportunity  to  get  wealth ;  but  thou  hast 
said  with  prosperous  and  covetous  Israel  of  old, 
that  it  was  "  thy  own  power,  and  the  might  of 
thy  hand,"  and  the  strength  of  thy  intellect, 
which  have  done  it  all.  You  look  not  be- 
yond your  intellect  to  Him  that  gave  it  to 
you  —  beyond  your  enterprise  to  him  that 
endowed  you  with  it — beyond  your  bodily 
strength  to  him  that  made  you  strong — be- 
yond the  opportunities  of  your  position  to 
him  that  placed  you  in  it.  You  contract 
your  thoughts  within  second  causes,  and  re- 


16         MEASURE  OF  CHRISTIAN  LIBERALITY. 

fleet  not  on  the  first  great  Cause.  You  bound 
your  vision  by  the  narrow  horizon  of  your 
own  making,  and  will  not  look  beyond  it, 
lest  you  should  discover  that  you  are,  after 
all,  in  God's  own  world — a  servant  amid  an 
innumerable  ministry — a  steward  amid  count- 
less multitudes,  who  render,  or  must  one  day 
render,  an  account  of  their  stewardship.  O, 
reflect  but  for  a  moment  on  what  an  extend- 
ed view  into  the  realities  of  creation  will 
bring  before  you !  Behold  the  bright  throng 
of  angels,  creatures  of  mighty  power  and 
transcendent  intellect !  They  are  busy ;  not 
one  of  them  is  idle.  They  pervade  each  part 
of  the  boundless  universe;  they  visit  each 
planet  and  star  which  stud  infinite  space ; 
millions  of  them  walk  this  earth.  On  whose 
business  do  they  speed  ?  For  whom  do  they 
exercise  their  mighty  energies  ?  All  is  done 
for  God.  With  ceaseless  praise  they  behold 
his  works;  with  ceaseless  activity  they  do 
his  will ;  proud  even  to  w^ait  upon  sinful  man, 
because  they  are  sent  by  God.  Or,  cast  your 
eyes  even  on  those  your  fellow-creatures  upon 
earth,  whom  at  times  you  are  disposed,  per- 
haps, to  regard  as  fools.  Amid  your  ever- 
crowding  businesses  and  your  fast-succeeding 
pleasures  you  have,  doubtless,  heard  of,  you 
liave  occasionally  met  with,  a  peculiar  peo- 


.  MEASURE  OF  CHRISTIAN  LIBERALITY.         17 

pie.  Observe  them,  mark  them  well.  There 
may  be  hypocrites  among  them,  but  all  are 
not  hypocrites.  There  may  be  dross,  but 
there  is  also  gold.  You  will  find  one  idea, 
to  you  a  strange  one,  their  ruling  idea — it  is 
that  they  are  not  their  own;  that  all  that  they 
are  and  have,  their  time,  their  energies,  their 
knowledge,  their  riches,  their  souls  and  bodies, 
belong  to  the  God  of  their  redemption.  Yes, 
even  here,  at  this  time  are,  and  at  all  times 
have  been,  such  a  people.  Their  graces  ob- 
scured by  infirmity  and  tarnished  by  sin, 
they  are  yet,  in  the  actuating  and  governing 
principle  oT  their  minds,  one  with  the  un- 
sullied angels,  in  that  with  them  they  ascribe 
to  their  Lord  the  undivided  right  to  them 
and  to  theirs.  Why  should  you  stand  upon 
a  difl^erent  footing  ?  Are  you  not  alike  the 
creatures  of  God  ?  Is  it  not  from  the  same 
bounty  on  his  part  that  your  blessings  are 
derived  ?  Is  not  that  bounty  the  great  origi- 
nal fountain  whence  streams  of  goodness  and 
love  flow  to  every  individual  of  the  race  ? 
Cease,  then,  to  speak  of  your  possessions  as 
your  own ;  be  wise,  and  call  them  what  they 
are — a  trust  from  your  God. 
2 


18         MEASURE  OF  CHRISTIAN  LIBERALITY. 


CHAPTER  11. 

'•IS  IT  NOT  LAWFUL  FOR  ME  TO  DO  WHAT  I  WILL 
WITH  MINE  OWN?" 

If  God  be,  in  trntli,  the  owner  of  all  things, 
as  we  Iiave  seen  from  Scripture  that  he  is,  it 
follows,  as  a  matter  of  course,  that  he  is  also 
the  disposer  of  his  property.  "May  I  not 
do  what  I  will  with  my  own  ?■ '  is  the  lan- 
guage of  ownership ;  and  without  this  power 
it  is  but  an  empty  name.  And  so  St.  Paul  says 
of  the  heir,  while  under  age,  and  incapable 
of  making  disposition  of  his  property,  that 
ho  "diftereth  nothing  from  a  servant,  though 
he  be  Lord  of  all."  It  plainly  rests  with  God, 
then,  in  intrusting  his  property  to  man,  to 
make  what  regulations  he  pleases  for  its  dis- 
230sal.  "What  those  regulations  are,  we  will 
consider  further  on,  and  are  now  merely  in- 
sisting on  his  right  to  make  them.  AVe  appre- 
hend, indeed,  that  there  will  be  few,  if  any,  to 
dispute  this  point — at  least  when  they  have 
calmly  reflected  on  the  matter.  The  owner 
of  property  among  men,  in  engaging  a  stew- 
ard over  his  estates,  or  a  manager  over  his 
business,  is  never  thought  to  exceed  his  rights 


MEASURE  OF  CHRISTIAN  LIBERALITY.         19 

in  defining  to  such  parties  the  manner  in 
which  they  are  to  transact  his  business. 
Surely  the  great  Owner  of  the  universe  has 
an  equal,  or  rather  a  far  better  right  to  do 
the  same.  He  may  indeed,  as  pleases  him, 
see  fit  to  place  greater  or  less  restrictions  on 
human  management;  to  leave  man  in  a 
greater  or  less  degree  to  his  own  judgment; 
to  leave  what  portion  he  esteems  suitable  to 
man's  discretion ;  or  to  tie  up  what  portion 
he  thinks  fit  to  be  used  in  a  particular  way. 
All  that  we  contend  for  now  is  God's  perfect 
right  to  interfere  in  what  degree  he  pleases 
with  man's  management  of  his  trusts.  This 
point  is,  indeed,  so  plain — follows  so  neces- 
sarily from  the  conclusion  of  our  first  chap- 
ter, that  to  insist  at  further  length  upon  it 
would  be  the  merest  waste  of  time.  It  only 
remains  for  us  to  inc^uire  on  what  terms  God 
has  put  us  in  trust  with  his  goods ;  has  he 
left  us  at  an  absolute  freedom  in  their  use  ? 
or  has  he  pointed  out  how  we  are  to  use  a 
portion  of  them,  and  what  that  portion  is 
to  be? 

That  God  has  not  resigned  to  man  the  ab- 
solute disposal  even  of  a  portion  of  his  trust 
w^e  can  prove  beyond  a  doubt.  The  proof 
arises  from  this  fact,  that  there  is  not  a  single 
o-ift  of  God  to  man  which  he  does  not  with- 


^U         MEABUKE  UK  CHlilSTlAN  LIBERALITY. 

draw  at  pleasure.  I  argue  upon  the  assump- 
tion, which  no  Christian  disputes,  that  God's 
providence  directs  or  overrules  every  event 
of  every  man's  life ;  that  there  is  no  such 
thing  as  chance,  and  no  power  independent 
of  God's.  Now,  let  us  nin  over  in  our  minds 
the  various  gifts  of  God  to  man,  and  we  will 
see  that  they  have  been,  and  continue  to  be, 
taken  away  from  men  of  every  variety  and 
shade  of  character,  the  enemies  and  friends 
of  God  alike.  The  deluge  deprived  the  world 
of  the  ungodly  of  their  all,  and  fire  from 
heaven  did  the  same  for  the  wicked  inhabit- 
ants of  Sodom.  Saul  had  his  crown  wrested 
from  him,  and  Israel  and  Judah  were  left  with- 
out home,  or  possession,  or  native  land,  when 
the  decree  of  God  sent  them  captives  to  As- 
syria and  Babylon.  Abraham,  the  friend  of 
God,  gave  up  his  country,  and,  in  intention, 
his  son,  at  the  divine  command :  Lot  barely 
escaped  with  life  from  Sodom,  but  left  all 
his  wealth  behind :  Job  in  one  day  lost  ser- 
vants and  substance,  sons  and  daughters,  was 
left  as  naked  of  worldly  goods  as  when  he 
came  from  his  mother's  womb,  yet  nothing 
escaped  from  his  lips  but  the  words  of  pious 
submission  to  the  great  Disposer,  "  The  Lord 
gave,  and  the  Lord  hath  taken  away ;  blessed 
be  the  name  of  the  Lord."     So  in  the  New 


MEASURE  OF  CHRISTIAN  LIBERALITY.         21 

Testament,  those  cases  on  which  we  relied 
as  proving  God's  ownership  were,  in  fact, 
instances  of  his  disposing  of  men's  posses- 
sions, and  need  not  be  referred  to  further. 
And  what  are  pestilences,  and  famines,  and 
earthquakes,  and  other  fearful  judgments, 
but  heaven-sent  witnesses  to  the  truth  that 
God  has  not  ceased  to  exercise  sovereign  au- 
thority in  the  disposal  of  his  trust  to  man,  or 
to  control  and  withdraw  that  trust,  or  any 
portion  of  it,  as  seems  fit  to  his  discretion  ? 

It  may,  perhaps,  appear  at  first  that  I  have 
dwelt  too  long  on  these  preliminary  points ; 
but  I  have  thought  it  better,  where  human 
covetousness  and  selfishness  are  so  deeply 
concerned,  to  go  to  the  root  of  the  matter,  to 
lay  plainly  before  the  mind  God's  full  right 
and  claim  to  all  which  we  call  ours,  that  we 
may  be  the  less  disposed  to  contest  what  his 
ordinary  providence  requires  at  our  hands, 
viz.,  the  application  of  a  portion  of  our  goods 
to  his  especial  cause. 


22        MEASURE  OF  CHRISTIAN  LIBERALITY. 


CHAPTEE  in. 

'•THOU    MADEST    HIM    TO    HAVE    DOMINION    OVER 
THE  WORKS  OF  THY  HANDS." 

I  HAVE  hitherto  considered  God's  claims  in 
their  widest,  though  at  the  same  time  their 
true  and  legitimate,  extent,  and  have  shown 
that  they  extend  to  the  possession  and  dis- 
posal of  our  all.  This  should  never  be  lost 
sight  of  by  us,  no  matter  how  little  God  may 
seem  disposed  to  insist  on  his  fullest  right. 
Tliat  he  has  insisted,  and  does  at  times  insist, 
and  may  at  any  time  he  pleases  insist  upon  it, 
with  ourselves  or  others,  with  few  or  many, 
or  all,  is  testified  equally  in  the  Book  of 
Providence  and  the  pages  of  Revelation : 
while  the  submission  of  our  minds  to  this  his 
sovereign  authority,  and  the  determination 
to  bend  to  his  will  in  this  respect,  if  called 
upon,  seems  essential  to  the  Christian  char- 
acter, according  to  that  saying  of  our  Lord, 
"  Whosoever  he  be  of  you  that  forsaketh  not 
all  that  he  hath,  he  cannot  be  my  disciple." 
But  there  is  a  wide  difference  in  God's 
ordinary  providence  between  his  claims, 
however  rightful,  and  his  requirements  from 


MEASURE  OF  CHRISTIAN  LIEERALIXr.         23 

man.  He  lias  from  time  to  time,  indeed,  put 
forward  his  fullest  claim  to  man's  all,  lest  it 
sliould  be  forgotten,  and  at  last  peril aps  de- 
nied; just  as  lie  lias,  from  time  to  time, 
wroufflit  miracles  to  show,  alono-  with  otlier 
reasons,  that  he  has  not  resigned  to  what  is 
called  the  course  of  nature  his  control  over 
her  laws.  But  in  his  usual  course  he  does 
not  act  thus.  Of  his  trust  to  man  he  leaves 
him  a  large  portion  to  use  for  his  own  especial 
comfort  and  benefit.  Having  endowed  him 
with  reason  and  judgment,  he  has  left  much 
at  his  discretion.  Wishing  his  happiness,  he 
has  bestowed  his  gifts  to  produce  and  to  in- 
crease it,  and  has  given  him  ''richly  all  things 
to  enjoy."  He  has,  indeed,  forbidden  the 
abuse  of  the  smallest  portion  of  his  goods ; 
the  spending  of  any,  however  trifling  a  pro- 
poi-tion,  in  any  way  that  would  militate 
against  his  glory  or  the  advancement  of  his 
cause  in  the  world ;  and  has,  in  fact,  required 
as  much  in  that  portion  which  man  spends 
upon  himself  as  in  that  which  he  devotes 
especially  to  his  Maker  and  Redeemer,  that 
"  all  should  be  done  with  an  eye  to  the  glory 
of  God."  With  these  important  considera- 
tions, which  must  never  be  forgotten  by  the 
Christian,  he  has  left  him  at  liberty  in  the 
use  of  a  large  proportion  of  his  trust. 


24        MEASURE  OF  CHRISTIAN  LIBERALITY. 

Thus  has  God  treated  his  creature  man  in 
a  liberal  spirit.  He  has  not  fettered  him 
with  restrictions  meeting  him  at  every  step. 
Having  gifted  him  with  a  noble  capacit  j  and 
large  susceptibilities  of  enjoyment,  he  has 
placed  him  in  a  situation,  and  allowed  him 
a  freedom,  which  affords  ample  scope  for 
both.  It  was  not  a  mockery  of  his  real  con- 
dition to  describe  him  as  made  "in  God's 
image"  in  the  matter  of  dominion.  And 
truly  as  well  as  beautifully  has  David  cele- 
brated the  power  bestowed  by  God  upon  liis 
creatures, — "Thou  madest  him  to  have  do- 
minion over  the  works  of  thy  hands ;  thou 
hast  put  all  things  under  his  feet." 

But  what  we  do  contend  for  now  is  this, 
that  to  man's  discretionary  use  of  God's  trust 
to  him  there  is,  and  has  always  been,  a  limit. 
He  may  expatiate  in  a  wide  field,  but  not  a 
boundless  one.  He  shall  indeed  feel  him- 
self at  freedom  in  the  use  and  enjoyment  of 
temporal  blessings,  but  there  shall  be  at  the 
same  time  something  to  remind  him  that 
there  is  One  above  him  to  whom  these 
things,  after  all,  belong,  and  by  whom  they 
have  been  intrusted  to  him.  The  wide  ocean 
might  seem  to  be  without  a  master,  rolling 
its  huge  billows  where  it  pleased,  were  it 
not   met  by  that  restraining  shore — those 


MEASURE  OF  CHRISTIAN  LIBERALITY.        25 

bars  and  doors  which  he  hath  placed  who 
said  to  it,  "Tims  far  shalt  thou  come,  and 
no  farther :  and  here  shall  thy  proud  waves 
be  stayed."  And  just  so  might  man  imagine 
himself  without  a  superior — the  original,  not 
the  delegated,  lord  of  this  lower  world,  im- 
less  he  too  were  met  with  a  bound  beyond 
which  he  might  not  pass  ;  unless,  in  the  dis- 
posal of  his  property,  there  were  a  portion 
placed  out  of  his  discretion,  of  which  God 
had  said,  "This  may  not  be  used  for  thy 
pleasure  ;  it  is  tnine.''^ 

JEven  m  Eden  it  was  so.  Even  to  man, 
just  come  from  his  Maker's  hands,  the  voice, 
scarce  silent,  that  had  called  all  things  into 
being,  the  impress  of  Heaven's  workman- 
ship still  fresh  and  vivid  upon  the  creation, 
even  to  unfallen  Adam,  this  limit  was  placed. 
The  fruit  of  his  fairest  trees,  and  the  seventh 
part  of  his  time,  wxre  hallowed.  He  might 
not  touch  the  one,  nor  infringe  upon  the 
other.  They  were  the  peculiar  property  of 
Him  who  had  placed  him  in  the  garden  to 
dress  it  and  to  keep  it — the  sign  and  token 
of  his  inalienable  sovereignty. 

If  this  were  the  case  with  sinless  man, 
how  much  more  does  sinful  man  require  it  ? 
"  Who  is  lord  over  us  ?"  is  the  suggestion  of 
the  natural  heart.     Deny  it,  or  disguise  it  as 


26        MEASURE  OF   CHllISTIAN  LIBEEALITY. 

they  will,  practical  independence  of  God  is 
the  darling  aim  of  the  natural  man,  in  all 
his  ways,  in  the  use  of  all  his  talents,  and, 
among  them,  of  his  substance.  To  use  it 
just  as  he  pleases  himself, — on  his  pleasures, 
on  his  vanities,  subservient  to  the  attainment 
of  power,  or,  as  in  the  miser's  case,  to  hoard 
and  worship  it  for  itself,  is  the  determination 
and  the  habit  of  the  unregenerate  mind.  To 
use  it  as  God  pleases — with  a  thankful  spirit 
for  his  own  purposes,  with  as  thankful  a 
spirit  when  expended  on  objects  foreign  to 
liimself — this  is  not  in  all  his  thoughts.  And 
this  tendency  remains  in  the  merely  regen- 
erate. Checked,  conquered,  crucified,  it  is 
still  there,  perhaps,  to  his  dying  day,  a  lurk- 
ing, treacherous  foe.  Too  often  it  insensibly 
influences  the  conduct  and  thoughts  of  God's 
saints.  Unseen  and  unsuspected,  it  breathes 
a  noxious  vapor,  deadening  the  liberality, 
and  checking  each  generous  impulse ;  or, 
watching  its  opportunity,  it  comes  forth  and 
lords  it  for  a  time  wdth  all  its  former  sway. 
How  absolutely  necessary,  then,  that  there 
be  a  perpetual  check  to  this  universal  ten- 
dency ! — a  perpetual  reminder  to  man  that 
he  is  not  a  sovereign,  but  a  subject ;  that  his 
goods  are  not  his  own,  but  God's :  and  this 
is  found  in  that  perpetual  ordinance  in  force 


MEASUKE  OF  CHRISTIAN  LIBERALITY.        27 

in  patriarchal,  and  Jewish,  and  Christian 
times  alike,  whereby  God  has  reserved  for 
his  own  especial  glory  and  service  a  portion 
of  that  which  in  his  bounty  he  has  bestowed 
on  man.  This  is  the  rent  which  reminds  the 
tenant  that  he  is  not  owner  in  fee ;  this  is 
the  interest  which  reminds  the  borrower  that 
the  principal  belongs  not  to  him ;  this  is  the 
tribute-money,  which  reminds  a  subject  na- 
tion that  it  is  not  independent ;  this  is  God's 
share,  to  remind  his  creature  that  all  belongs 
to  him. 

"What  that  proportion  may  be  is  not  the 
subject  of  the  present  chapter,  but  will  be  dis- 
cussed in  those  that  follow.  All  that  is  here 
insisted  on  is  this,  which  every  page  almost 
of  the  Old  and  New  Testament  asserts,  that 
while  to  God  belongs  our  all,  and  while  at 
times  he  insists  on  this  his  claim,  he  at  all 
times  requires  from  us  abortion  of  our  goods, 
a  tribute  to  his  sovereignty,  and  a  means  of 
spreading  his  name  and  glory  throughout  the 
world. 


28        MEASURE  OF  CHRISTIAN  LIBERALITY. 

CHAPTEE  TV. 

"THE  WAY  OF  MAN  IS  NOT  IN  HIMSELF." 

I  HAVE  thus  prepared  the  way  for  the  con- 
sideration of  the  chief  point  of  inquiry  in  our 
essay,  What  is  the  proportion  of  his  means 
which  the  Christian  should  give  to  God? 
The  Lord's  right  to  a  portion,  or  to  all,  will 
not  now  be  contested  ;  nor  will  it  be  denied 
that  he  actually  claims  a  part.  It  remains 
to  be  seen  if  we  have  any  sufficient  reason 
to  decide  what  that  part  should  be.  Has 
God  left  the  decision  of  this  important  mat- 
ter to  each  man's  conscience  and  judgment, 
or  has  he  made  known  his  own  will  thereon  ? 
I  do  not  think  that  any  a  priori  reasoning 
can  determine  this  point, — at  least  with  such 
as  are  disposed  to  reduce  God's  claims  to  as 
small  a  compass  as  they  can ;  but  I  certainly 
think  that  the  weight  of  antecedent  proba- 
bility is  in  favor  of  his  having  done  so.  Let 
us  remember,  at  this  stage  of  our  inquiry, 
that  the  gift  of  any  portion,  no  matter  what, 
of  our  goods  to  the  bestower  of  them  does 
not  appear  by  any  means  to  be  a  natural 
suggestion  of  the  mind,  as  some  might  sup- 


MEASURE  OF  CHRISTIAN  LIBERALITY.        29 

pose.  To  propitiate  an  offended  Being  with 
presents  does,  indeed,  appear  natural  to  man ; 
but  it  was  not  with  such  a  view  at  all  that 
the  men  of  enlightened  religion,  such  as 
Abraham,  offered  their  gifts  to  God.  They 
regarded  their  Maker  as  their  friend,  and 
gave  him  a  portion  of  their  substance  in 
thankful  acknowledgment  that  it  was  he 
who  had  given  it  all.  I^ow,  if  we  reflect, 
we  will  see  that  this  is  by  no  means  an  ob- 
vious conclusion  to  come  to.  The  recipient 
of  bounty  with  ourselves  does  not  feel  him- 
self called  on  to  return  a  portion  of  that 
bounty  to  the  giver.  And  far  less  would  he 
feel  the  necessity  of  such  return  when  it  was 
God  who  was  the  bestower,  from  the  con- 
sideration that  he,  who  had  all  things  in  his 
power,  could  not  possibly  want  anything  at 
his  creatures'  hands.  If,  then,  it  be  but  rea- 
sonable to  suppose  that  it  was  God  who  first 
claimed  from  the  creature  a  portion  of  his 
gifts,  it  seems  equally  reasonable  to  suppose 
tliat  he  mentioned  what  that  portion  was  to 
be.  This  is  the  natural  inference,  unless  we 
are  to  suppose  that  anything^  no  matter  how 
mean,  and  trifling,  and  worthless,  is  suffi- 
cient for  God.  But  few,  I  imagine,  will 
suppose  this,  who  reflect  upon  the  goodness 
and  greatness  of  God  as  seen  in  the  crea- 


30        MEASURE  OF  CHEISTIAl^^  LIBERALITY. 

tion ;  and  most  assuredly  none  will  allow  it, 
w^lio  will  learn  God's  character  from  liis  own 
accomit  of  it  in  Scripture,  where  they  find 
him  rejecting  with  disdain  the  unsuitable 
acknowledgment  of  his  mercies.  If  it  be, 
then,  a  matter  of  importance  what  is  the 
suitable  proportion  that  man  should  give, 
does  it  not  seem  most  likely  that  he,  who 
could  best  determine  this,  and  alone  with 
authority  to  determine  it,  should,  indeed, 
have  done  so?  Man  were  else  left  to  a 
painful  uncertainty.  The  scrupulous  mind, 
anxious  to  please  God,  could  never  be  cer- 
tain of  having  done  so,  and  would,  in  many 
instances,  even  when  far  exceeding  the  ex- 
pected proportion,  be  yet  subject  to  per- 
plexity and  uneasiness ;  while  in  the  case  of, 
we  fear,  the  vast  majority  of  mankind,  the 
fact  of  this  portion  being  left  entirely  to 
their  discretion  would  be  made  the  pretext 
of  their  reducing  it  to  so  small  a  point  that 
the  gift,  so  far  from  honoring  God,  would 
rather  be  an  affront  to  his  name. 

For  these  and  other  reasons,  I  think  that 
the  probability  is,  that  God  would  himself 
decide  this  matter,  and  declare  plainly  w^hat 
proportion  of  man's  substance  he  exj^ected 
as  a  suitable  tribute  to  his  sovereignty,  a 
becoming  token  of  our  gratitude,  and  a  suf 


IklEASUliK  OF  CHRISTIAN  LIBEKALITT.        31 

iiciency  to  uphold  his  worship  in  the  world. 
But  on  this  point  I  Avill  not  argue  any  further. 
To  some  it  may  appear  of  force  ;  to  others  it 
may  seem  destitute  of  strength.  All  that  I 
will  require  to  be  conceded  is,  that  at  any 
rate  no  antecedent  improbability  lies  against 
my  argument.  The  great  and  deciding  ar- 
guments must  be  drawn  from  other  sources  ; 
and,  beyond  all  others,  from  the  inquiry, 
"  What  hath  God  said  ?"  Has  he  spoken 
to  us  in  that  Book  which  is  tlie  lamp  to  our 
feet  and  the  lantern  to  our  paths,  or  has  he 
been  silent  there?  If  he  has  spoken  there, 
clearly  then  the  controversy  is  decided  with 
those  to  whom  this  essay  is  addressed, — 
namely,  such  as  take  the  Bible  for  their  one 
infellible  guide  ;  if  he  has  not  spoken,  I 
should  despair  of  deciding  it  by  any  other 
reasoning.  But  that  he  has  done  so, — not 
merely  for  one  time,  dispensation,  or  people, 
but  for  all  times  and  dispensations, — that  he 
has  done  so  for  us  Christians,  as  he  did  for 
his  ancient  people  Israel,  is  the  conclusion 
to  which  a  careful  examination  of  Scripture 
has  led  me,  and  which  I  will  endeavor  to 
prove  in  the  following  pages. 

In  pursuing  my  inquiry,  I  will  first  advert 
to  the  fact  of  a  certain  proportion  being- 
found  among  a  great  variety  of  nations  as 


32        MEASURE  OF  CHRISTIAN  LIBERALITY. 

the  measure  of  their  gifts  to  God ;  I  will 
then  examine  what  the  Old  Testament  has 
said  upon  this  subject, — not  confining  my- 
self to  any  one  part  of  it,  but  examining  its 
several  notices  upon  the  subject ;  satisfied 
that  each  throws  light  upon  and  confirms 
the  rest,  and  that  the  whole  taken  together 
with  the  evidence  of  the  New^  Testament 
leads  to  one  incontrovertible  conclusion. 
The  conclusion  is,  that  God  requires  from 
men  in  general  a  tenth-part  of  that  increase 
with  which  he  blesses  them  to  be  spent  in 
his  especial  cause ;  while  from  some  more 
peculiarly  favored  he  looks  for  more :  the 
gift  of  the  former  portion  being  to  be  re- 
garded as  a  positive  duty,  that  of  the  latter 
as  the  free-will  offering  of  loving  and  grate- 
ful hearts,  left  in  its  amount  to  each  accord- 
ing as  he  is  disposed  to  act,  according  as 
circumstances  seem  to  call  for  an  extended 
liberality,  or  his  own  generous  and  grateful 
impulses,  quickened  by  a  sense  of  God's  ex- 
ceeding goodness,  lead  him  to  bestow  it. 
Our  review  of  the  Old  Testament  will  lead 
me  to  dwell  chiefly  on  four  points, — namely, 
tlie  gift  of  a  tenth  by  Abraham  to  Melchize- 
dek,  Jacob's  vow  of  a  tenth  to  God,  God's 
requirement  of  a  tenth  from  his  people 
Israel,  and  tliat  people's  free-will  offerings 


MEASURE  OF  CHRISTIAN  LIBERALITY.        33 

on  extraordinary  occasions  over  and  above 
their  tenth. 

And  may  He,  whose  office  it  is  to  guide 
to  truth,  by  enlightening  the  understanding, 
and  purifying  the  wills  of  his  people,  guide 
us  in  our  inquiry  on  this  important  subject, 
enable  us  to  perceive  what  is  revealed  to  us, 
and  to  regulate  our  practice  thereby. 
3 


34        MEABUKE  OF  CHRISTIAN  LrBERALITY. 

CHAPTEK  Y. 

"IS  HE  THE  GOD  OF  THE  JEWS  ONLY?" 

That  God  has  in  the  case  of  his  people  Israel 
required  the  tenth  of  man's  substance  to  be 
giv^en  for  his  service,  and  expended  as  the 
circumstances  of  that  dispensation  recpired, 
is  not  disputed.  The  first  question,  then, 
that  meets  us  is,  AVhen  did  he  first  require 
it?  Was  this,  as  a  divine  institution^  first 
imposed  on  a  particular  nation,  and  first  or- 
dained in  the  Mosaic  law,  or  does  it  date 
from  a  much  higher  antiquity?  Do  we 
draw  our  first  great  argument  with  Chris- 
tians, that  it  is  their  duty  to  devote  a  tenth 
to  their  Lord  from  the  fact  of  their  being  the 
successors  of  Israel,  to  whom  it  was  a  duty, 
or  can  we  appeal  to  an  earlier  authority, 
before  Moses  gave  the  law  from  Sinai,  or 
Abraham  was  separated  from  the  Gentile 
world  ?  It  will  be  perceived,  that  I  rest  my 
great  reliance  in  this  question  on  the  climne 
institution  of  this  proportion  of  a  tenth.  I 
certainly  do  so.  I  am  fully  persuaded,  that 
if  it  has  not  this  foundation  to  rest  on,  other 
arguments,   however  forcible  with  individ- 


MEA.SUEE  OF  CHRISTIAN  LEBEKALITY.        35 

uals,  will  have  no  overpowering  weight  to 
silence  the  objections  orovercome  the  natural 
selfishness  of  the  mass  of  men,  even  of  men 
professing  godliness. 

The  mere  fact  that  this  or  that  person, 
however  wise  and  pions,  gave  a  tenth  of  his 
goods  to  God,  and  that  God  was  pleased 
with  his  servant  for  thus  honoring  him  with 
his  substance,  will  not,  I  think,  come  home 
with  such  conclusive  power  to  the  Chris- 
tian's conscience  as  will  make  him  say  that 
he  is  to  do  the  same,  as  an  act  of  duty  ex- 
pected from  him  by  his  God.  Man's  inge- 
nuity, quickened  by  his  selfishness,  will,  in 
such  a  case,  straightway  set  to  work  to  dis- 
cover some  diifering  circumstances  between 
such  individuals  and  himself,  as  will,  in  his 
opinion,  fully  excuse  him  from  the  necessity 
of  imitation.  He  will  say,  suppose,  of  Abra- 
ham and  Jacob,  "These  were  men  who  at- 
tained to  far  greater  wealth  than  I  am  ^^os- 
sessed  of,  nor  had  they  in  those  simple  ages 
the  same  pressing  calls  upon  their  means 
which  dayly  meet  me ;  I  am,  therefore,  no 
more  bound  by  their  voluntary  act  to  give  a 
tenth,  than  I  am  bound  to  give  a  half  be- 
cause Zaccheus  gave  one,  or  to  give  the 
whole  of  my  substance,  because  the  first 
Christians  of  Jerusalem  did  so."     And  if  he 


36         MEASURE  OF  CHRISTIAJST  LLBEKALITY. 

is  reminded  that  Abraham  and  Jacob's  ac- 
knowledgment to  God  were  blessed  by  him, 
he  can  also  reply  that  Zaccheus's  conduct 
was  approved  by  Christ,  and  that  of  the 
saints  of  Jerusalem  mentioned  by  an  in- 
spired writer  as  indicating  a  love  and  a  self- 
denial  beyond  all  praise.  Men  will,  in  fact, 
find  so  many  reasons,  to  them  at  least  plausi- 
ble and  convincing,  why  they  are  not  bound 
by  such  voluntary  acts  of  individuals,  that, 
while  they  are  free  to  confess  that  God  ex- 
pects from  them,  too,  a  portion  of  their  sub- 
stance, they  will  wholly  deny  any  necessity 
of  that  portion  being  a  tenth.  And  so  we 
shall  be  forced  to  leave  the  matter  to  each 
man's  judgment  and  discretion ;  and  while 
some  few  will  not  feel  this  to  be  any  release, 
many  more  will  seize  upon  it  as  a  full  ex- 
cuse for  the  miserable  share  they  give  to 
God, — ^which,  perhaps,  they  call  "  honoring 
him  with  their  substance,"  but  w^hich  is  far 
more  like  dishonoring  him  with  their  nig- 
gardliness. 

I,  therefore,  place  my  main  reliance  in 
this  argument  on  the  proportions  of  a  tenth 
being  of  divine  institution.  Other  argu- 
ments need  not  be  discarded,  but  in  their 
place  may  come  in  with  such  force  as  they 
possess.     But  it  is  on  God's  ordinance  of  the 


MEASURE  OF  CHRISTIAN  LIBERALITY.        37 

thing  that  I  rely,  and  without  it  I  should 
despair  of  establishing  the  matter.  Kow 
we  have  without  any  controversy  his  insti- 
tution of  this  proportion  in  the  Mosaic  ritual, 
and  even  if  we  could  trace  the  institution  no 
higher — if  we  were  forced  to  allow  that  here 
fii*st  was  the  payment  of  a  tenth  to  God  im- 
posed as  a  duty  upon  each  member  of  his 
Church,  even  from  this,  as  I  trust  will  be 
seen  in  a  succeeding  chapter,  can  be  shown 
that  the  same  proportion  is  required  from 
the  members  of  the  Christian  community. 
But  I  apprehend  that  a  far  earlier  origin 
may  reasonably  be  concluded  for  the  divine 
institution  of  a  tenth — that  it  probably  dates 
from  the  very  first  promulgation  of  fallen 
man's  religion,  that  it  certainly  dates  from 
times  long  anterior  to  that  of  the  law  of 
Moses. 

The  argument  is  one  to  which  no  claim  of 
originality  can  be  made,  and  is  simply  this  : 
We  find  that,  as  well  among  the  ancestors 
of  the  Jewish  nation  as  among  Gentile  na- 
tions remote  from  and  unconnected  with 
each  other,  the  payment  of  a  tenth  for  pur- 
poses of  religion  was  a  recognized  custom, 
pointing  clearly  to  a  common  authoritative 
origin,  which  could  be  no  other  than  the 
command  of  God.     To  give  instances  of  this 


38        MEASURE  OF  CHRISTIAN  LIBERALITY. 

custom  would  far  exceed  the  limits  of  the 
present  essay  ;  they  may  be  found  in  detail 
in  the  learned  writings  of  Spelman  and  Sel- 
den,  who  have  traced  back  the  custom  of 
dedicating  tithes  to  religious  purposes  to  a 
very  remote  antiquity.  The  statements  of 
two  of  our  ablest  writers  on  this  point  are  so 
forcible  that  I  will  quote  them  in  preference 
to  any  language  of  my  own.  "  Whatever 
custom,"  says  Dr.  Kennicott,  "  has  prevailed 
over  the  world,  among  nations  the  most  op- 
posite in  polity  and  customs  in  general, 
nations  not  united  by  commerce  or  commu- 
nication, (when  that  custom  has  nothing  in 
nature  or  the  reason  of  things  to  give  it 
birth,  and  establish  to  itself  such  a  curren- 
cy,) must  be  derived  from  some  revelation, 
which  revelation  may  in  certain  places  have 
been  forgotten,  though  the  custom  intro- 
duced by  and  founded  on  such  revelation 
still  continued  ;  and,  further,  this  revelation 
must  have  been  made  antecedent  to  the  dis- 
persion at  Babel,  when  all  mankind,  being 
but  one  nation,  and  living  together  in  the 
form  of  one  large  family,  were  of  one  lan- 
guage and  governed  by  the  same  laws  and 
customs."  Collyer,  in  his  "Sacred  Inter- 
preter," writes  to  the  same  effect:  "From 
Pagan  writers   we  learn,"  he  says,  "that 


^MEASURE  OF  CHRISTIAN  LIBERALITY.         39 

several  nations,  verj  far  distant  from  each 
other,  in  different  parts  of  the  world,  and, 
as  it  seems,  without  the  least  acquaintance 
or  commerce  one  with  another,  observed 
this  custom.  Now,  since  this  proportion  of 
one  in  ten  is  certainly  indifferent  in  itself, 
any  more  than  one  in  seven  or  eight,  it  is 
reasonable  to  believe  that  this  custom  of 
paying  tithe,  like  that  of  sacrificing,  had 
some  divine  direction  for  it ;  and  that  it  was 
derived  from  Adam  to  IS'oah,  and  from  him 
to  his  posterity,  till  at  length,  at  the  disper- 
sion of  Babel,  it  spread  over  all  the  world." 
The  conclusion  of  Kennicott  and  Colly er  is 
surely  the  conclusion  of  unprejudiced  reason. 
The  wide-spread  establishment  of  a  custom, 
which  does  not  certainl}^  suggest  itself  natu- 
rally to  the  mind,  and  which  requires  of 
man  the  surrender  of  what  he  values  most, 
can  be  accounted  for  in  no  other  way.  Even 
if  men  in  different  places  might  agree  in 
giving  a  portion  of  their  goods  to  God,  they 
would  not  all  hit  upon  the  same  proportion. 
Some  would  give  more,  others  less,  and 
probably  no  two  would  be  agreed.  It  may, 
perhaps,  somewhat  serve  to  confirm  this  ar- 
gument, to  show  its  force  in  other  cases. 
For  instance,  the  divine  origin  of  the  insti- 
tution   of   sacrifice   is    generally  admitted 


40        MEASURE  OF  CHKI8TIAN  LIBEKALrTY. 

among  Christians.  Now  what  is  the  proof 
on  which  men  rely  for  it  ?  We  read  indeed 
in  Scripture  of  the  offering  of  sacrifices 
from  the  very  earliest  times,  but  in  no  part 
are  we  told  that  God  had  first  appointed 
that  mode  of  worship.  Its  origin  is  not  told 
us  in  the  Book  of  Genesis,  nor  does  any  sub- 
sequent scripture  refer  to  it.  Its  divine  in- 
stitution is  received  chiefly  on  these  grounds, 
that  while  there  appears  no  reason  for  sup- 
posing that  the  propriety  of  such  a  mode  of 
worship  would  naturally  suggest  itself  to  the 
minds  of  all  men,  there  has  yet  never  been 
a  nation,  however  remote  or  ancient,  among 
whom  this  practice  has  not  prevailed .  Hence 
we  learn  to  refer  it  to  one  common  authori- 
tative origin, — to  attribute  it  to  the  com- 
mand of  God  to  mankind,  when  mankind 
formed  but  a  single  family,  which  family, 
in  its  subsequent  increases,  separations,  and 
migrations,  would  carry  into  every  land  the 
original  tradition,  more  or  less  impaired,  or 
altered,  or  obscured  by  the  various  phases 
of  the  superstitious  and  cruel  idolatries, 
which  everywhere,  alas !  overspread  and 
debased  the  primitive  religion  of  mankind. 
I  think,  then,  that  we  are  justified  in  con- 
cluding that  the  origin  of  the  giving  of  a 
tenth  was  God's  express  command, — a  con- 


MEASURE  OF  CHRISTIAN  LIBERALITY.  41 

elusion  reasonable  even  at  this  stage  of  our 
argument,  and  which,  as  it  appears  to  me, 
when  taken  in  connection  with  the  succeed- 
ing proofs,  will  amount  to  an  evidence  con- 
vincing and  entire.  I  will  now  direct 
attention  to  the  declarations  of  Scripture  on 
this  head,  where  we  will  find  every  notice 
of  it,  and  every  inference  deducible  from  its 
notices,  in  full  and  perfect  harmony  with 
our  argument. 


42       MEASIJEE  OF  CHEISTIAISr  LIBERALITY. 


CHAPTEE  YI. 

"OF  ALL  THAT  THOU  SHALT  GIVE  ME,  I  WILL 
SURELY  GIVE  THE  TENTH  UNTO  THEE." 

We  have  reason  to  conclude  from  Scripture 
that  every  important  part  of  human  wor- 
ship and  obedience  has  had  its  origin,  not 
from  man,  but  directly  from  God  himself. 
Man  did  not  form  his  religion  from  the  dic- 
tates of  his  own  reason  and  conscience,  but 
received  it  by  revelation ;  and  it  has  ever 
formed  one  grand  distinction  between  false 
religions  of  every  shade  and  the  true,  that 
the  former  have,  in  greater  or  less  degree, 
sprung  from  what  St.  Paul  calls  "  will-wor- 
ship," while  the  latter  has  adhered  to  the 
declared  will  of  God,  neither  daring  to  add 
to  nor  detract  therefrom.  True  worship 
never  sprang  from  the  earth,  and  ascended 
with  acceptance  to  heaven ;  but  from  heaven 
she  came  to  earth,  and  thence  went  back,  a 
welcome  visitant  to  her  original  home,  the 
bosom  of  God. 

'No  worship  of  man's  own  choosing,  that 
is,  no  heresy,  was  ever  acceptable  to  God ; 
to  all  such  he  replies,  "  Who  hath  required 


MEASUKE  OF  CHRISTIAN  LIBERALITY.         43 

this  at  your  hands  ?"  So  persuaded  was 
Mr.  Hallet  of  the  force  of  this,  that  he  does 
not  hesitate  to  pronounce  that  God's  accept- 
ance of  Abel's  offering  was  "  a  demonstra- 
tion" of  its  being  in  obedience  to  the  divine 
commandment,  according  to  that  obvious 
maxim  of  all  true  religion,  "  In  vain  do  they 
worship  me,  teaching  for  doctrines  the  com- 
mandments of  men."  Even  apparently 
minute  and  unimportant  matters  have  not 
been  thought  by  God  unworthy  of  notice,  or 
the  deviation  from  them  undeserving  of  con- 
demnation. How  minute,  for  example,  are 
the  directions  of  the  Levitical  law,  and  yet 
how  sorely  was  their  infraction  punished,  as 
witness  the  account  of  Korah  and  his  com- 
pany, of  Uzzah,  and  many  others.  And 
hence  we  have  Scriptural  reason  for  suppos- 
ing that  the  important  matter  of  the  propor- 
tion of  man's  acknowledgment  to  God  was 
not  left  undetermined, — that  believers,  in 
the  early  days  of  the  world,  did  not  offer 
their  tenth  to  God  from  their  own  sponta- 
neous impulse,  but  in  obedience  to  a  known 
commandment.  And  if  it  be  said  that  this 
argument  might  hold  good  for  the  direction 
of  a  portion  of  man's  substance  being  given 
to  God,  but  that  God  would,  probably,  leave 
the  exact  proportion  to  each  believer's  own 


44        MEASURE  OF  CHKISTIAN  LIBERALITY. 

discretion,  we  answer,  that  he  has  himself 
shown  that  the  proportion  of  the  gift  is  not 
beneath  his  notice,  for  in  the  Mosaic  law  he 
has  ordained  a  tenth. 

The  institution  of  the  Sabbath  day  affords 
a  parallel  case,  and  one  bearing  very  forcibly, 
as  it  appears  to  me,  on  our  present  inquiry. 
In  acknowledgment  of  the  great  fact  of  the 
creation,  and  of  the  sovereign  power  of  the 
Creator  over  his  creature,  God  Avould  have 
man  to  dedicate  a  portion  of  his  time  to  his 
service.  Did  he  then  leave  this  portion  un- 
defined? Had  he  done  so,  humanly  speak- 
ing, we  would  not  have  had  a  Sabbath  day 
at  all.  Men,  left  to  their  own  judgment, 
would  have  varied  from  each  other  in  the 
portion  set  apart.  Indolence  and  aversion 
to  spiritual  things  would  narrow  and  curtail 
that  portion,  till,  at  length,  the  very  sem- 
blance of  it  would  have  vanished  from 
among  men.  But  he  strictly  defined  its 
duration  in  the  beginning,  and,  on  the  giv- 
ing of  the  law  to  Israel,  repeated  that  defi- 
nition; and  so  we  Christians  have  the 
Sabbath  day,  the  sweet  season  of  bodily 
rest  and  spiritual  activity,  whose  observance 
is  the  great  means  of  upholding  religion  in 
the  world,  and  which  ever  points  the  hopes 
of  the  way-worn  pilgnm  of  the  cross  to  his 


MEASURE  OF  CHRISTIAN  LIBERALITY.        45 

eternal  rest.  If,  then,  the  proportion  of 
man's  time  that  was  to  be  specially  dedi- 
cated to  God  has  been  dictated  by  him,  is  it 
not  in  strict  analogy  that  he  should  also 
have  defined  the  proportion  of  man's  sub- 
stance? And  if  this,  and  the  offering  of 
sacrifices,  and,  in  fact,  every  other  portion 
of  worship,  were  revealed  from  on  high,  this 
is  surely  a  Scriptural  argument  for  con- 
cluding that  this  part  alone  was  not  left 
unrevealed,  in  what  way  and  with  what 
proportion  of  his  goods  man  should  honor 
tlie  Creator  and  Giver  of  all ! 

Before  we  come  to  the  consideration  of 
the  tenth  prescribed  in  the  Mosaic  law,  we 
have  two  extremely  important  references 
made  to  them  in  the  Bible :  the  first  is 
Abram's  gift  of  a  tenth  to  Melchizedek,  and 
the  second  Jacob's  vow  of  the  same  pro- 
portion to  God.  To  both  of  them  particular 
attention  is  due.  The  first  of  them,  in  all  its 
circumstances,  forms  one  of  the  most  mar- 
velous episodes  in  Scripture  history.  It 
brings  forward,  for  a  moment,  upon  the 
stage  that  man  of  mysterious  origin  and 
existence  —  Melchizedek,  to  whom  David 
makes  one  glorious  allusion,  and  of  whom 
Paul  speaks  in  language  which,  while  it 
heightens  our  veneration,  increases  our  won- 


46        MEASUEE  OF  CHRISTIAN  LIBERALITY. 

der,  till,  lost  in  amazement,  we  are  ready  to 
muse  in  our  hearts,  as  the  people  did  of 
John,  "  whether  he  were  indeed  the  Christ 
or  not."  However  this  be,  the  transaction  is 
an  important  one  in  our  argument.  It  agrees 
most  completely  with  our  hypothesis  of  the 
divine  origin  of  the  tenth,  and  with  no  other ; 
and  the  time  Avhen  it  occurred,  and  the  per- 
sons concerned  in  it,  make  it  of  peculiar  force. 

Chedorlaomer  and  his  confederate  kings 
make  war  on  the  king  of  Sodom  and  his 
associates,  and  prevail  in  battle.  The  vic- 
tors seize  upon  the  persons  and  goods  of  the 
vanquished,  and  with  them  of  Lot  and  his 
goods,  and  proceed  with  them  to  their  own 
country.  Abram,  hearing  of  his  nephew's 
captivity,  arms  his  dependents  —  probably 
few  in  number  compared  with  those  against 
whom  they  went — overtakes  them  on  their 
return,  defeats  them,  and  recovers  Lot  and 
all  the  persons  and  goods  that  had  been  car- 
ried off.  To  God  he  owed  his  victory,  and 
to  God  was  due  an  acknowledgment  of  his 
aid.  Accordingly,  returning,  he  meets  God's 
high-priest,  and  to  him  he  pays  a  tenth  of 
all  the  spoils. 

Kow,  every  part  of  this  transaction  has 
force.  The  goods,  let  it  be  remembered, 
had  been  all  of  them  the  property  of  those 


MEASURE  OF  CHRISTIAN  LIBERAI.ITY.         47 

to  wliose  rescue  Abram  had  gone ;  none  of 
them  had  belonged  to  the  party  of  Chedor- 
hiomer,  and,  consequent!}^,  Abram's  only 
claim  to  them  lay  in  liis  having  recovered 
them  in  battle.  This  did  give  him  a  claim, 
which  the  king  of  Sodom  was  willing  to 
acknowledge,  but  which  Abram  wholly  re- 
fused to  profit  by  for  himself:  "I  will  not 
take,"  he  said,  "anything  that  is  thine." 
ISTow  tliis,  I  think,  places  his  gift  to  Mel- 
chizedek  in  a  far  stronger  light  than  it  would 
have  been  in,  had  we  viewed  it  as  simply 
having  been  an  acknowledgment  to  God  for 
having  restored  to  him  his  own  property,  or 
for  having  placed  within  his  hands  the  prop- 
erty of  the  kings  he  had  subdued.  He  had 
in  the  transaction  gained  nothing  for  him- 
self; he  will  accept  of  nothing  for  himself; 
he  disowns  his  own  claim  to  any  portion  of 
the  spoils.  But  he  evidently  knew  that  God 
had  his  claim  to  a  part  of  them,  in  token  of 
his  right  to  all;  and  the  only  use  he  will 
make  of  a  victory,  which  had  placed  all  in 
his  possession,  is  to  pay  to  God  his  portion 
of  a  tenth :  the  rest  he  returns  to  the  orio;inal 
owners.  This  fact,  I  think,  inconsistent  with 
any  other  theory  than  that  here  advocated — 
that  the  gift  of  a  tenth  was  at  this  time  of 
divine  appointment.     Had  the  goods  been 


48         MEASURE  OF  CHRISTIAJST  LIBERALITY. 

his  own,  it  might  have  the  appearance  of  a 
voluntary  act  of  gratitude ;  but,  since  he  re- 
fused any  personal  right  in  them  for  himself, 
it  has  all  the  appearance  of  being  an  act  of 
known  and  recognized  duty.  If  they  had 
been  his  own,  he  might,  doubtless,  have 
given  to  God  what  proportion  of  his  goods 
he  pleased ;  but,  as  they  were  not  his  own, 
he  would  scarcely  have  been  generous  with 
another's  property.  He  surrendered  his  own 
claim,  but  he  could  not  surrender  God's. 
The  tenth  which  he  gave  him  he  must  have 
felt  was  not  his  to  withhold, — that  it  was  the 
peculiar  property  of  him  to  whom  all  be- 
longed. 

With  this  agrees  every  other  circumstance 
of  the  narrative.  Thus  the  manner  in  Avhich 
it  is  spoken  of  is  just  that  in  which  a  thing 
of  usual  and  expected  occurrence  would  be 
mentioned.  Were  it  new  or  unusual,  some 
notice  of  the  novelty  might  be  expected,  as 
we  are  told  in  Scripture  of  the  invention  and 
introduction  of  other  and  far  less  important 
matters.  But  this  is  treated  of  as  a  matter 
of  course.  Again,  Abram's  gift  is  accepted 
by  Melchizedek  plainly  as  his  right.  As 
God's  priest  he  blesses  Abram,  and  as  God's 
priest  he  receives  tithes  from  Abram.  Tlie 
one  appeal's  just  as  much  a  part  of  his  office 


MEASURE  OF  CIIKI8TIAN  LIBERALrTY.         49 

as  the  otlier.  JSTow,  this  gift  of  a  tenth  was 
certainly  an  act  of  religion.  It  was  not  re- 
quired by  Melchizedek  from  any  poverty  of 
circumstances,  for  he  was  a  king,  and  prob- 
ably a  richer  man  than  Abram.  It  was 
purely  an  act  of  religious  homage,  and  so 
St.  Paul  reckons  it  in  the  seventh  chapter  of 
Hebrews. 

The  same  apostle's  comparison  of  Mel- 
chizedek with  the  Levitical  priesthood,  and 
his  assertion  of  the  superiority  of  the  former 
over  the  latter,  absolutely  requires  us  to  be- 
lieve that  the  payment  of  a  tenth  by  Abram 
to  him  was  not  a  voluntary  act,  which  he 
might  haA^e  withheld  at  pleasure,  but  was 
the  discharge  of  positive  obligation.  If  we 
consider  his  argument  with  a  little  attention 
we  will  not  fail  to  see  this.  The  Levitical 
priesthood,  hy  the  command  of  God^  received 
tithes  of  their  people.  Their  comjm^arid  to  do 
so  is  noticed  by  the  apostle  in  the  fifth  verse 
as  their  privilege,  and  is  certainly  a  most 
important  part  of  it.  But  it  follows  as  cer- 
tainly that  Melchizedek  had  the  same  claim 
to  a  tenth  from  Abram  which  they  had  from 
the  Jews, — that  is,  a  divine  command.  If 
you  deny  this,  and  say  that  Abram's  gift  of 
a  tenth  was  purely  voluntary — that  Melchiz- 
edek had  no  positive  right  to  this  propor- 
4 


50        MEASURE  OF  CHRISTIAN  LIBERALITY. 

tion — that  it  miglit  have  been  withheld  from 
him  without  any  infringement  on  his  just 
claims,  you  certainly  place  him  in  this  re- 
spect on  an  inferior  footing  to  the  priesthood 
of  Aaron,  and  take  away  one  of  those  grounds 
on  which  St.  Paul  claims  for  him  a  superi- 
ority over  Levi — namely,  his  right  to  a  tenth 
from  Abram.  This  latter  argument  appears 
a  conclusive  one,  and  seems  to  follow  from 
the  apostle's  comparison  of  the  two  orders 
of  priesthood  in  the  seventh  chapter  of  He- 
brews. For  surely,  if  a  tenth  were  Levi's 
right  by  divine  ordinance,  while  Melchize- 
dek  had  no  such  right  at  all,  he  is  in  this 
respect  inferior  to  Levi,  and  Paul's  argument 
from  his  reception  of  a  tenth  from  Abram  an 
inconclusive  one. 

This  case  being  then  established,  the  time 
of  the  occurrence  and  the  persons  engaged 
in  it  render  it  of  peculiar  value.  It  took 
place  before  the  covenant  or  circumcision 
was  ordained  ;  before  the  first  step  was  taken 
toward  the  formation  of  that  Jewish  consti- 
tution which  was  developed  under  Moses ; 
and,  consequently,  wholly  free  from  the  in- 
ference (a  groundless  one,  as  we  shall  after- 
ward see)  that,  being  a  part  of  the  Mosaic 
dispensation,  it  has  been  done  away  in  Christ. 
Again,  to  Avhom  was  this  tenth  paid?     To 


MEASURE  OF  CHRISTIAN  LIBERALITY.         51 

Melcliizedek.  I  will  not  inquire  here  who 
Melchizeclek  was.  It  is  beside  our  object, 
and  perhaps  beyond  our  power  to  determine. 
It  is  sufficient  to  say,  that  of  all  the  person- 
ages of  the  Old  Testament  he  is  preemi- 
nently the  type  of  Christ.  ITeither  Moses, 
the  great  lawgiver  of  Israel,  nor  Aaron,  their 
high-priest,  nor  Joshua,  the  renowned  cap- 
tain to  lead  them  to  their  promised  Canaan, 
nor  David,  triumphant  over  his  people's 
enemies,  nor  Solomon,  reigning  in  glory 
over  a  united  and  peaceful  community,  are 
to  be  compared  as  types  of  Christ  with  that 
great  king  of  righteousness  and  peace,  who 
was  also,  in  a  sense  that  none  before  or  since, 
save  the  glorious  Antitype,  have  been — the 
spriest  of  God. 

It  was  then  to  a  person  who  was  the  pe- 
culiar type  of  the  Head  of  the  Christian  dis- 
pensation, and  in  times  peculiarly  prophetical 
of  the  Christian  era,  as  well  as  at  a  period 
distinguished  by  a  plain  mark  of  separation 
from  all  that  might  be  distinctive  of  Judaism, 
we  find  this  payment  of  a  tenth  to  God  in 
force  by  his  own  command.  When  we  come 
to  speak  of  the  Christian's  obligation  in  this 
respect  to  God  we  will  draw  our  inference 
from  this  important  transaction,  and  will 
now  pass  on  to  consider  another  of  equal 


52         MEASURE  OF  CHRISTIAN  LrBERALITT. 

value  in  our  argument — the  celebrated  vow 
of  the  patriarch  Jacob. 

With  what  deep  delight  does  the  believer's 
mind  dwell  on  the  vision  of  Bethel !  Sin 
had  placed  an  infinite  distance  between 
heaven  and  earth,  but  here  we  find  the  com- 
munication of  these  two  reopened,  and  sweet 
communion  established.  The  scene  is,  in- 
deed, a  bright  spot  amid  a  dark  world — a 
green,  smiling  region  within  a  surrounding 
desert — a  transfiguration  scene,  which  lights 
uj)  the  earth  again  Avith  its  former  bright- 
ness, and  points  to  the  time  when  it  shall  be 
said  of  it  with  truth,  "  It  is  good  to  be  here." 
It  draws  back  the  mind  to  that  golden  age 
when  God  walked  ^ith  his  newly-formed 
creature  as  with  a  friend;  and  draws  it  on 
to  the  restoration  of  that  age  when  the  be- 
liever shall  see  heaven  opened,  and  the  an- 
gels of  God  ascending  and  descending  upon 
the  Son  of  man.  But  our  argument  confines 
us  to  a  single  feature  in  this  transaction. 
Jacob,  flying  from  his  brother,  lies  down  at 
the  close  of  day  to  refresh  himself  in  sleep. 
Alone  he  could  not  be,  for  he  was  the  ob- 
ject of  that  care  which  never  slumbers,  and 
which  selected  the  time  wlien  he  seemed 
most  friendless  to  display  itself  most  fully. 
In  his  vision  of  the  night  he  beholds  the  in- 


MEASURE  OF  CHRISTIAN  LIBERALITY.        53 

habitants  of  heaven,  and  heaven's  great 
King,  and  hears  from  his  lips  the  assuring 
promise  of  provision  for  "  the  life  that  now 
is,  as  well  as  for  that  which  was  to  come." 
He  awakes  from  sleep  impressed  with  the 
certainty,  that  this  was,  indeed,  a  "  heaven- 
sent dream."  The  spirit  of  Jacob  was  the 
free  spirit  of  all  God's  children.  They  bar- 
gain not  to  be  admitted  to  his  favor,  but 
having  "freely  received  they  freely  give;" 
having  been  bought  with  a  precious  price, 
and  loved  with  an  endless  love,  they  devote 
themselves  and  theirs  to  their  redeeming 
God.  Such  was  the  spirit  of  Jacob.  What 
he  should  do  for  God  in  the  heavenly  rest  to 
which  he  looked  forward  after  his  pilgrimage, 
he  leaves  for  the  arrival  of  that  rest  to  de- 
termine :  what  he  should  do  in  the  present 
time  while  his  day  lasted,  like  a  wise  man 
he  determines.  "The  Lord  shall  be  my 
God,"  is  his  resolution,  "  and  this  stone 
which  I  have  set  up  for  a  pillar  shall  be 
God's  house ;  and  of  all  that  thou  shalt  give 
me  I  will  give  the  tenth  part  unto  thee." 

Our  object  confines  us  to  noticing  only  the 
latter  part  of  Jacob's  vow — namely,  the  de- 
voting a  tenth  of  all  his  future  increase  to 
God.  Having  shown  already,  and  particu- 
larly in  the  case  of  Abram,  that  the  giving 


54         MEASURE  OF  CHRISTIAN  LIBERALITY. 

a  tenth  of  our  goods  to  God  was  in  conform- 
ity with  the  divine  command,  we  view  Ja- 
cob's conduct  in  the  same  light.  We  regard 
liim  not  as  performing  what  he  esteemed  a 
mere  vohmtary  act,  but  as  discharging  a 
sacred  obhgation ;  as  making  that  return  to 
God  for  his  bounty  which  he  knew  to  be  ex- 
pected from  him.  If  we  have  consented 
to  the  reasoning  in  Abram's  case  we  can 
scarcely  doubt  tliat  Jacob,  his  grandson,  and 
of  course  acquainted  with  his  conduct,  acted 
on  the  same  motives.  He  is  a  link  connect- 
ing together  evangelical  and  legal  times — 
the  days  of  Melchizedek  and  those  of  Moses ; 
exhibithig  the  harmonious  action  of  believers 
in  varying  dispensations  in  obedience  to  an 
unchanged  commandment.  Regarded  thus, 
it  places  our  subject  in,  perhaps,  a  fuller  and 
plainer  light,  more  divested  of  circumstances 
not  essentially  connected  with  it,  than  any 
other  similar  transaction ;  and  certainly  sup- 
plies some  matters  of  moment,  which  we 
could  not  with  certainty  have  inferred  from 
Abram's  oifering  of  a  tenth. 

And,  first,  Jacob's  vow  is  a  vow  of  all 
future  blessing,  and,  therefore,  to  be  con- 
tinued through  liis  lifetime.  We  might,  per- 
haps, have  supposed  that  Abram's  offering 
this  proportion  was  an  isolated  act  on  his 


MEASURE  OF  CHRISTIAN  LIBERALITY.         55 

part,  called  forth  on  a  particular  occasion. 
If  such  were  our  opinion,  Jacob's  vow  cor- 
rects it.  This  proportion  was  God's  due  at 
all  periods  of  the  believer's  earthly  existence; 
whether  at  times  when  God  more  plainly 
and  more  remarkably  opened  his  hand  and 
filled  him  with  abundance,  or  when  in  the 
ordinary  course  of  his  providence  he  "  blessed 
his  basket  and  his  store."  It  was  to  be  called 
forth,  not  merely  on  such  occasions  as  the 
victory  of  a  few  over  many,  which  restored 
to  its  owners  what  had  seemed  lost  beyond 
recovery;  but  was  also  to  be  the  return  for 
those  more  unobtrusive  but  equally  eloquent 
proofs  of  the  divine  goodness,  which  nature 
in  her  revolving  course  presents — that  sun 
which  gives  life  to  the  creation,  those  dews 
which  refresh  earth's  parched  surface,  those 
"rains  from  heaven  and  fruitful  seasons, 
which  fill  man's  heart  with  food  and  glad- 
ness." Such  is  one  lesson  we  learn  from  Ja- 
cob's vow — "  Of  all  that  thou  shalt  give  me, 
I  will  surely  give  the  tenth  unto  thee." 

Again,  Jacob's  vow  is  to  be  regarded  as 
of  importance  in  this  respect,  that  no  part 
of  it  was  for  the  use  of  a  priesthood.  Mel- 
chizedek  had  gone  as  he  had  come  ;  the 
priesthood  of  Levi  was  not  yet  in  being ;  the 
priest  of  Jacob's  household  was  Jacob  him- 


56         MEASUKE  OF  CHKISTIAN  LIEEKALITY. 

self.  Yet  now,  as  well  as  before  or  after, 
was  this  proportion  of  a  tenth  paid  to  God. 
Now,  this  fact  is  of  value.  It  separates  the 
matter  wholly  from  man's  jurisdiction,  and 
places  it  in  its  simple  original  light,  as  an 
act  of  pure,  immixed  homage  to  God.  When 
there  was  no  ministry  to  support,  it  was  yet 
God's  claim,  and  accorded  to  him.  I  do, 
therefore,  value  tliis  fact  highly.  Had  the 
tenth  never  been  given  save  in  connection 
with  a  ministry,  this  might  with  some  minds 
have  obscured  its  great  primary  object.  But 
here  nothing  stands  between  the  offerer  and 
the  Being  to  whom  lie  offers — no  class  or 
caste  may  presume  to  say,  "This  is  ours,  it 
was  ordained  for  us ;"  for  here  we  see  it  to 
be  God's  and  God's  only,  ordained  for  his 
sole  glory.  I^ow,  I  am  not  arguing  against 
the  claim  of  God's  ministry  to  a  portion  of 
this  tenth ;  far  from  it.  We  will  see,  that  in 
its  distribution,  they  are  in  Christian  as  in 
Jewish  times  to  be  considered  as  entitled  to 
maintenance  from  it.  I  am  simply  laying 
down  this  fact,  drawn  from  Jacob's  case,  that 
the  institution  of  a  tenth  had  this  for  its  first, 
and  I  may  say  its  sole  object,  the  glorifying 
God  in  the  offering  to  him  a  portion  of  that 
which  all  came  from  him,  and  which  all,  in 
fact,  belonged  to  him.     What  God  wills  us 


MEASURE  OF  CHRISTIAN  LIBEKALITY.        57 

to  do  with  it,  how  to  use  it,  and  in  what  pro- 
portion, is  another  question  altogether.  But 
this  we  may  be  sure  of,  that  it  was  for  God 
it  was  ordained,  tliat  he  might  be  glorified  in 
that  which  was  his. 

The  last  consideration,  that  in  Jacob's  time 
no  portion  of  the  tenth  was  for  the  use  of  a 
priesthood,  while  it  was  yet  paid  to  God, 
helps  to  make  certain  what  we  have  prev- 
iously shown  to  be  at  any  rate  probable,  that 
this  custom  dates  from  the  beginning ;  that 
when  the  Sabbath-day  was  hallowed,  and 
sacrifices  ordained,  then,  too,  a  tenth  was 
fixed  on  by  God  as  the  portion  which  man 
was  to  return  to  him.  It  might  have  been 
supposed,  from  the  instances  of  Melchizedek 
and  Levi,  that  this  proportion  was  ordained 
for  a  priesthood,  and  therefore  had  its  origin 
on  the  first  formation  of  a  separate  ministry. 
I^ow,  we  do  not  reckon  the  heads  of  families 
to  have  been  a  separate  order  analogous  to 
the  Jewish  priesthood  or  the  Christian  min- 
istry. Melchizedek  seems  to  have  been  the 
first  to  exercise  by  divine  appointment  a 
ministerial  care  over  those  not  connected 
with  him  by  the  ties  of  family,  and  some 
might  thence  imagine  that  in  his  time  the 
gift  of  a  tenth  was  introduced.  But  the  case 
of  Jacob  overturns  this  idea.     Required  in 


58        MEASURE  OF  CHKISTIAN  LIBERALITY. 

his  time  without  any  reference  to  a  priest- 
hood, there  was  the  same  reason  at  all  pre- 
vious times  for  its  existence ;  and  therefore 
we  may  infer,  that  it  was  the  ordinance  of 
God,  not  merely  when  Melchizedek  walked 
upon  the  earth,  or  the  sons  of  Aaron  were 
sustained  by  it,  but  also  wlien  Adam  lived 
by  the  sweat  of  his  brow,  and  his  children 
pursued  their  occupations  of  shepherds  and 
husbandmen.     I  know  not  if  this  throws  any 
light  upon  the  much-vexed  question  of  Cain 
and  Abel's  offering.     It  was  on  the  part  of 
both  an  act  of  religious  homage.    Cain  seems 
to  have  expected  as  his  right  that  his  offer- 
ing would  have  been  accepted,  which  he 
could    scarcely   have    done   if  he   had   not 
known  it  to  have  been  commanded.      Was 
not  this  his  tenth,  which  the  reason  even  of 
the  natural  man  allows  to  be  due  to  God, 
and  which  therefore  Cain  offered,  while  he 
disdained  such  an  offering  as  spoke  of  atone- 
ment?   Abel  in  the  firstlings  of  his  flock 
paid  his  tenth,  and  also  confessed  his  faith 
in  a  sinner's  religion,  which  is  the  religion 
of   atonement.     Cain    in    the   fruit   of   the 
ground  paid  his  tenth  too,  but  he  would 
make  no  confession  of  sin,  acknowledge  no 
need  of  a  Saviour — a  type  of  those  later 
Pharisees,  who  would  not  so  much  as  de- 


MEASURE  OF  CHRISTIAN  LIBERALITY.         59 

fraud  God  of  the  tithe  of  their  garden  herbs, 
while  they  disdained  tlie  atonement  of  Christ 
and  shed  his  innocent  blood.  To  this  the 
language  of  God  to  Cain  seems  fully  to  agree: 
"If  thou  doest  well,  shalt  thou  not  be  accept- 
ed ?"  that  is,  "If  thou  art  righteous,  thou  hast 
indeed  made  me  the  only  offering  I  could 
require — an  acknowledgment  of  my  sover- 
eignty and  a  return  for  my  bounty;"  but 
"if  thou  doest  not  well,"  if  thou  be  not  right- 
eous, "thy  oflering  is  not  sufficient,  thy  sin 
still  lies  at  thy  door  unremoved,  and  I  can 
be  pleased  with  no  w^ork  of  thine ;"  or,  if  we 
prefer  Archbishop  Magee's  translation,  who 
for  "sin"  reads  " sin-oifering,"  then  God,  in 
plain  language,  tells  him  that  for  the  removal 
of  his  unrighteousness  animal  sacrifice  was 
required,  typical  of  the  efficacious  sacrifice 
of  Christ. 


60         MEABUBE  OF  CHRISTIAN  LIBERALITY. 

CHAPTEE  YII. 

"  ALL  THE  TITHE  OF  THE  LAND  IS  THE  LORD'S." 

Having  considered  the  cases  of  Abram  and 
Jacob,  we  come  next  to  consider  that  of 
the  Jewish  tithe.  Its  institution  by  God  is 
not  disputed ;  the  only  inquiry  here  can  be, 
Was  this  his  first  institution  of  it  ?  If  we 
have  consented  to  the  preceding  argument, 
we  shall  have  come  to  the  conclusion  that  it 
was  not.  But  here  I  would  premise,  that  I 
do  not  rest  the  case  solely  upon  the  conces- 
sion of  this  point.  If  it  be  allowed,  then  in- 
deed my  argument  must  be  admitted,  that  a 
tenth  is  that  proportion  which  a  Christian 
should  give  to  God.  But  if  it  be  disallow- 
ed,— if  it  be  sujDposed  that  the  first  divine 
appointment  of  a  tenth  dates  no  higher  than 
the  time  of  Moses,  even  on  this  lower  ground 
I  am  of  opinion  that  the  matter  may  satis- 
factorily be  established. 

I  do  not,  however,  view  the  matter  in  this 
light  at  all.  Agreeably  to  the  whole  tenor 
of  our  past  reflections,  I  regard  the  Mosaic 
institution  of  a  tenth  as  but  the  continuance 
of  God's  ancient  claim  with  a  new  applica- 


MEASURE  OF  CHRISTIAN  LIBERALITY.         61 

tion  of  it  for  the  purposes  of  the  Mosaic 
ritual.  I  regard  it,  not  as  a  new  ordinance, 
but  the  republication  and  assertion  of  an  old 
one.  For  the  proof  of  this  I  rely,  of  course, 
on  what  has  been  advanced  in  the  previous 
chapters,  and  if  the  arguments  there  have 
been  sound,  the  matter  is  placed  beyond 
dispute.  But  I  will,  nevertheless,  proceed 
to  show,  that  every  fair  inference  drawn 
from  the  mention  of  the  subject  in  the  law 
of  Moses  is  in  full  conformity  with  the  con- 
clusion that  has  been  already  come  to.  In 
our  inquiry  I  will  not  encumber  the  ques- 
tion by  a  reference  to  any  of  the  JcAvish 
offerings  or  sacrifices  except  that  tenth  which 
was  claimed  by  God  as  his  portion,  and  by 
him  appropriated  to  the  maintenance  of  the 
Levites  and  the  service  of  the  sanctuary. 

And,  first,  I  am  glad  to  strengthen  my 
position  by  the  authority  of  a  great  reasoner, 
and  one  who  has  done  good  service  in  the 
defence  of  the  vital  doctrines  of  the  Chris- 
tian faith, — I  mean  the  late  Archbishop 
Magee.  In  his  great  work  on  the  Atone- 
ment, he  uses  an  argument  in  support  of  the 
divine  origin  of  sacrifices  which  applies  in 
its  full  force,  with  merely  a  change  of  some 
of  the  names,  to  the  establishment  of  the 
divine  origin  of  a  tenth  :  speaking  of  sacri- 


62        MEASURE  OF  CHKISTIAN  LIBEEALITY. 

fices  lie  says,  "  That  tlie  institution  was  of 
divine  ordinance  may,  in  the  first  instance, 
be  reasonably  inferred  from  the  strong  and 
sensible  attestation  of  the  divine  acceptance 
in  the  case  of  Abel,  again  in  that  of  Noah, 
afterward  withal  of  Abraham,  and  also  by 
the  systematic  establishment  of  them  by  the 
same  divine  authority  in  the  dispensation  of 
Moses."  For  the  names  here  mentioned,  if 
we  will  use  those  of  Abram  and  Jacob, 
Magee's  argument  stands  in  its  entire  force 
for  our  conclusion.  That  Abram's  offering 
of  a  tenth  was  accepted  by  God  we  know 
from  his  having  received  the  blessing  of 
Melchizedek.  That  Jacob's  vow  of  a  tenth 
was  equally  so,  we  know  from  the  abundant 
blessing  which  God  bestowed  upon  him  ;  to 
use  his  own  simple,  expressive  words  in  his 
prayer  to  God  before  his  meeting  with 
Esau,  "  With  his  staff  he  passed  over  Jor- 
dan, and  now  he  was  become  two  bands." 
AYhile  the  appointment  of  a  tenth  stands  on 
the  same  footing  in  the  Mosaic  law  with 
that  of  sacrifice,  namely,  a  divine  command ; 
if  the  argument  holds  good  for  sacrifice,  it 
certainly  holds  good  for  tithes  also. 

Again  ;  it  is  much  more  consistent  with 
the  Scriptural  character  of  God  to  suppose 
that  in  this  ordinance  he  continued  a  rule 


MEASURE  OF  CHRISTIAN  LIBERALITY.        63 

previously  enjoined  by  himself,  than  that  he 
adopted  a  scale  which  had  first  recommend- 
ed itself  to  the  uninspired  judgment  of  man. 
The  whole  spirit  of  Scripture  leads  us  to  con- 
clude that  the  true  God  borrows  nothing 
from  man.  He  is  the  teacher,  never  the 
taught.  The  very  minutest  ceremonies  of 
the  law  were  dictated  by  him.  The  most 
trivial  portions  of  the  Tabernacle  were  com- 
manded to  be  made  after  his  pattern.  The 
customs  of  the  surrounding  nations  in  their 
religious  worship,  however  innocent  some  of 
these  were  in  themselves,  were  forbidden  to 
his  people.  Much  less  may  we  suppose  that 
so  important  a  part  of  the  law  as  its  tenth 
was  borrowed  by  him  from  man.  Nor  will 
it  answer  here  to  say  that  those  from  whose 
example  this  may  be  supposed  to  have  been 
taken  were  faithful  men,  unlike  those  idola- 
trous nations  whom  Israel  was  forbid  to 
imitate.  "What  is  the  wisdom  of  Abram  or 
of  Jacob  in  his  sight  "  who  chargeth  his 
angels  with  folly  ?"  It  is,  then,  more  rea- 
sonable to  conclude  from  the  Scriptural  char- 
acter of  God  that  his  ordinance  of  a  tenth  in 
the  Mosaic  law  was  a  continued  assertion  of 
his  own  commandment,  than  that  it  was 
copied  from  the  example  either  of  Jacob  or 
of  Abram. 


64         MEASURE  OF  CHKISTIAN  LIBERALITY. 

Again;  this  is  more  consonant  with  the 
nature  of  the  law  itself,  which  in  all  of  it 
that  is  of  a  moral  nature,  and  in  much  that 
is  of  a  ceremonial,  was  but  the  republication 
of  an  older  commandment.  Imprinted  at 
lii-st  on  the  unfallen  mind,  the  moral  law  was 
never  quite  obliterated  even  from  fallen  na- 
ture, as  St.  Paul  declares  in  the  second  chap- 
ter of  Komans ;  it  was  revealed,  in  parts  at 
least,  fi'om  time  to  time,  until  the  more  full 
declaration  of  it  by  Moses,  and  has  only  had 
its  full  spiritual  meaning  brought  out,  and 
its  deep  obligation  enforced,  by  the  Christian 
dispensation.  I^ow  we  claim  for  the  giving 
of  a  tenth  to  God  all  the  authority  of  moral 
obligation.  It  is  from  its  nature  wholly  shut 
out  from  the  domain  of  mere  ceremonies  and 
traditions,  which  may  be  of  force  in  one  dis- 
pensation and  abrogated  in  another.  The 
gift  of  some  portion  to  him  none  can  deny  to 
have  this  force,  always,  in  all  places,  at  all 
times ;  and  it  only  remains  for  God  to  name 
his  proportion  in  order  to  give  to  that  pecul- 
iar portion  the  force  of  a  moral  precept. 
We  will  again  use  the  analogous  instance  of 
the  Sabbath-day  to  illustrate  our  argument. 
To  devote  a  portion  of  our  time  to  the  special 
service  of  him  to  whom  all  our  days  are  due 
is  a  moral  obligation ;  but  God  having  speci- 


MEASURE  OF  CHRISTIAN  LIBERALITY.         65 

fied  a  seventh  as  the  particular  portion  he 
claims,  makes  our  observance  of  a  seventh, 
rather  than  of  any  other  portion,  to  be  the 
point  in  which  our  obligation  lies.  The  gift 
of  a  tenth,  then,  being  morally  obligatory, 
forming  an  important  part  of  the  moral  law 
binding  on  the  Jewish  conscience,  being  no 
mean  part  of  that  worship  due  by  them  to 
Jehovah,  and  partaking  in  no  degree  of  the 
nature  of  that  code  of  ritual  from  which 
Christ  has  set  us  free,  it  is  only  agreeable 
with  all  we  are  told  of  the  moral  law  to  sup- 
pose that  this,  as  every  other  part  of  it,  came 
not  first  into  force  when  it  fell  from  the  lips 
of  Moses,  but  had  its  previous  sanction  of  the 
divine  commandment,  and  its  previous  claim 
to  man's  obedience. 

Again;  we  have  reason  to  conclude,  that 
in  the  extent  of  moral  obedience  the  Israel- 
ites were  not  subjected  to  a  stricter  law  than 
the  Church  of  Grod  in  preceding  times.  In 
one  point  we  know  that,  from  the  hardness 
of  their  hearts,  their  departure  from  the 
purer  and  stricter  law  of  earlier  days  was, 
we  do  not  say  approved  of,  but  suffered  to 
take  place;  we  allude  to  the  subject  of 
divorce.  We  may,  then,  reasonably  con- 
clude that  in  other  respects  no  stricter  law 
of  morals  was  imposed  upon  them,  which 


66         MEASURE  OF  CHRISTIAN  LIBERALITY. 

would  be  the  case  ii'  the  Jewish  proportion 
were  a  tenth,  while  believers  of  previous 
times  could  discharge  their  obligation  by 
the  gift  of  what  portion  they  pleased — a 
twentieth  it  might  be,  or  less. 

Once  more ;  we  rely  on  the  manner  in 
which  tithes  are  spoken  of  in  the  law  of 
Moses  as  establishing  the  fact  that  they  were 
not  then  for  the  first  time  made  the  peculiar 
property  of  God.  Particular  attention  is  due 
to  this.  The  twenty-seventh  chapter  of  Levit- 
icus and  thirtieth  verse  is  the  first  place  in 
the  law  where  a  tenth  is  spoken  of.  Let  us 
mark  the  way  in  wliicli  it  is  spoken  of:  "All 
the  titlie  of  the  land,  whether  of  the  seed  of 
the  land,  or  of  the  fruit  of  the  tree,  is  the 
Lord''s :  it  is  holy  unto  the  Loy^dP  The  use 
of  the  present  tense  forbids  us  to  suppose  that 
now  first  was  a  tenth  made  the  property  of 
God ;  it  obliges  us  to  allow  that  it  was  already 
his.  Even  if  he  had  said  of  it,  as  in  fact  he 
does  in  verse  thirty-two,  ''It  shall  he  holy  to 
the  Lord,"  this  would  not  prove  it  to  be  then 
first  ordained,  for  it  might  properly  signify 
the  continued  appointment  of  a  previous  law, 
as  we  know  to  be  the  case  with  the  ten  com- 
mandments, which  run  in  the  future  tense; 
but  where  he  says  of  it,  ''It  is  hohf^  to  him, 
this  cannot  signify  any  otlier  tiling  than  that 


MEASURE  OF  CHRISTIAN  LIBERALITY.         67 

wliat  was  spoken  of  was  already  established 
when  the  Avords  were  uttered.  We  need  not 
fear  relying  on  the  plain  grammatical  sense  of 
Scripture.  It  was  written  under  the  inspira- 
tion of  that  Spirit  who  would  not  allow  error 
to  be  conveyed  by  its  language.  But  if  we 
turn  our  attention  to  the  same  expression  in 
the  case  of  other  ordinances,  we  will  be  con- 
firmed in  our  view  of  the  sense  w^e  have 
taken  of  it  when  applied  to  a  tenth.  Another 
such  expression  precisely  occurs  in  this  chap- 
ter about  the  firstlings  of  beasts  ;  and  it  is  to 
be  remarked  that,  with  the  exception  of  this 
and  that  of  the  tenth,  every  other  ordinance 
in  the  chapter  is  in  the  future  tense.  The 
twenty-sixth  verse  reads  thus :  ''  Only  the 
firstling  of  the  beasts,  which  should  be  the 
Lord's  firstling,  no  man  shall  sanctify  it: 
whether  it  be  ox  or  sheep  :  it  is  the  LorWsP 
Moses  here  speaks  of  a  law  already  estab- 
lished on  the  departure  of  Israel  from  Egypt, 
and  with  this  agrees  the  expression,  '-^It  is 
the  Lord^sP  Poole's  comment  on  this  verse 
is  short  and  striking.  He  says,  that  the  Is- 
raelite "  is  forbid  to  vow  his  firstling  because 
it  is  not  his  own,  but  the  Lord's  already,  and 
therefore  to  vow  such  a  thing  to  God  is  a 
tacit  derogation  from,  and  a  usurpation  of 
the  Lord's  right,  and  a  mocking  of  God  by 


68         MEASURE  OF  CHRISTIAN  LIBERALITY. 

pretending  to  give  him  what  we  cannot  with- 
hold from  him."  We  should  have  expected 
to  find  him  in  his  comment  on  verse  thirty 
saying  of  the  tenth  what  he  has,  when  ex- 
plaining verse  twenty-six,  said  so  well  of  the 
firstling ;  but  we  have  no  hesitation  in  assert- 
ing that  the  same  expression  is  adopted  in 
verse  thirty  of  the  tithe,  because  it  was  then 
no  new  ordinance,  but  God's  old  and  long- 
established  claim.  Let  us  take  another  simi- 
lar example  in  the  case  of  the  Sabbath-day, 
ordained  to  be  observed  at  the  creation.  The 
first  mention  of  the  Sabbath  in  the  law  is  in 
Exodus  xvi,  23:  "And  he  said  unto  them. 
This  is  that  which  the  Lord  hath  said,  To- 
morrow is  the  rest  of  the  holy  Sahhath  unto 
the  Lord."  "Whatever  Moses  may  refer  to 
in  his  expression,  "The  Lord  hath  said," 
whether  to  his  ordinance  of  the  Sabbath  in 
the  second  chapter  of  Genesis,  or  to  a  subse- 
quent ordinance  of  that  day,  there  is  no 
doubt  that  the  expression,  "To-morrow  is 
the  rest  of  the  Sabbath,"  means  that  it  was 
an  ordinance  already  established,  not  one 
now  first  introduced.  Thus  confirmed  in 
the  view  taken  of  Leviticus  xxvii,  30,  we 
need  not  hesitate  in  concluding  that  it  sup- 
ports all  the  preceding  arguments  on  the 
subject  of  the  tenth,  establishing  the  fact, 


MEASURE  OF  CHRISTIAN  1.IBERALITY.         69 

that  it  was  not  first  introduced  as  a  divine 
appointment  in  the  Mosaic  dispensation,  but 
was  continued  in  that  dispensation  from  a 
preceding  age. 

We  have  thus  far  then  proceeded  in  our 
argument,  and  will  not,  I  apprehend,  find 
much  difiiculty  in  the  application  of  it  to  the 
Christian's  obligations.  We  have  seen  that 
the  ordinance  of  a  tenth  was  originally  the 
command  of  God  to  the  world  at  large,  and 
as  such  its  traces  have  been  met  with  in  re- 
mote and  unconnected  lands.  As  in  the  late 
anxious  searches  for  the  gallant  band  lost 
amid  Arctic  snows,  the  discovery  of  some- 
what that  had  belonged  to  them,  or  some 
other  memorial,  led  the  searchers  to  con- 
clude, "Here  Franklin  passed,  or  here  he 
spent  the  weary  polar  winter ;"  so  the  traces 
of  a  tenth  amid  the  superstitions  and  idola- 
tries of  many  lands  led  us  to  acknowledge 
the  existence  of  a  divine  law  which  traversed 
the  world,  and,  piloted  by  heavenly  skill, 
never  wholly  suffered  shipwreck.  We  have 
seen  even  ungodly  Cain  recognizing  God's 
claim  to  a  portion  of  his  substance,  though 
his  gift  was  not  accepted,  being  offered 
not  in  faith,  but  in  a  self-righteous  spirit; 
as  in  later  times  God  disdained  the  offer- 
ings of  those  who  rejected  his   only  Son. 


70         MEASURE  OF  CHRISTIAN  LIBERALITY. 

We  have  seen  Abram,  the  friend  of  God, 
paying  to  God's  priest  as  his  right  the  tenth 
of  all  his  spoils,  and  Jacob  vowing  to  the 
bountiful  Giver  of  blessing  the  same  portion 
of  all  his  substance.  And,  finally,  we  liave 
seen  God  himself,  in  the  Mosaic  dispensa- 
tion, by  his  ordinance  of  a  tenth  marking  by 
unmistakable  sign  this  law  as  having  come 
from  himself;  acknowledging  it  there,  not 
as  the  mere  chance  product  of  human  grati- 
tude seeking  thus  to  express  its  deep  obliga- 
tions, but  as  his  own  command  first  issued 
to  the  world  at  large,  to  keep  alive  and  per- 
petuate in  the  minds  of  those  who  would 
fain  be  independent,  his  claim  to  universal 
sovereignty. 

Before  leaving  this  chapter,  there  is  one 
inference  that  I  w^ish  to  draw.  We  saw,  in 
the  instance  in  Abram's  life,  that  God's  tenth 
was  all  of  it  given  to  Melchizedek ;  in  Ja- 
cob's case  we  concluded,  that  none  of  it  was 
devoted  to  the  maintenance  of  a  priesthood ; 
while,  in  the  present  chapter,  we  see  that  its 
principal  object  was  for  the  support  of  the 
ministry  of  Levi,  including  the  Jewish  priest- 
liood.  What  I  would  infer,  then,  is  this, 
that  while  the  tenth  is  at  all  times  due,  and 
to  be  paid  to  God,  the  way  in  which  he 
wishes  it  to  be  used  is  not  always  the  same, 


MEASURE  OF  CHRISTIAN  LIBERALITY.         Yl 

but  varies  according  to  the  dispensation  and 
his  appointment.  It  may  all  of  it  go  to  sup- 
port a  ministry,  or  none  of  it  may  be  spent 
tliat  way,  or  a  portion  of  it  may  suffice.  All 
depends  on  the  expression  of  his  will  to  whom 
it  belongs. 

We  have  hitherto  strictly  confined  our  at- 
tention to  the  subject  of  the  tenth,  and  have 
prepared  the  way  for  the  consideration  of  it 
as  it  affects  us  of  the  Christian  dispensation. 
We  cannot,  however,  come  immediately  to 
this  point.  Our  Scriptural  inquiries  will,  I 
think,  lead  us  to  the  conclusion,  that  while 
a  tenth  is  God's  general  claim  on  man,  on 
some  he  makes  a  further  claim.  From  most 
it  may  be  a  tenth  is  all  that  he  expects,  but 
there  would  appear  to  be  others  from  whom 
he  looks  for  a  far  more  bountiful  gift.  We 
propose,  then,  in  reference  to  these  latter  to 
consider  the  subject  of  the  Jewish  free-will 
offerings. 


72        MEASURE  OF  CHRISTIAN  LIBERALITT. 


CHAPTEE  ym. 

"I   HAVE     SEEN     WITH     J"OY     THY     PEOPLE     TO 
OFFER   WILLINGLY    UNTO   THEE." 

A  TITHE  was  the  general  law  for  Israel ;  but 
Jewish  liberality  was  by  no  means  confined 
within  that  limit.  It  was  neither  intended 
to  be  so  by  Him,  who  being  himself  all 
bountiful,  loveth  also  a  cheerful  giver ;  nor 
was  it  so  accepted  by  those  to  whom  was 
given  along  with  abundance  the  free  spirit 
which  loves  to  communicate.  In  God's 
ancient  Church  were  those  who  disdained 
to  set  a  limit  to  their  bounty  where  the 
cause  of  Jehovah  was  concerned ;  but  only 
thought  themselves  too  highly  honored  in 
bestowing  their  wealth  on  him.  How  de- 
lightful to  look  back  upon  those  glorious 
pages  of  Jewish  history,  when  this  free 
spirit  animated  the  nation  as  one  man; 
when  all,  both  high  and  low,  from  the 
prince  and  noble  to  the  humblest  Israelite, 
vied  in  pouring  their  gifts  into  the  treasury 
of  God.  The  precious  metals  dug  from  the 
bowels  of  the  earth,  the  costly  stones  gath- 
ered from  the  ocean  and  the  mine,  rich  furs, 


MEASURE  OF  CHRISTIAN  LIBERALITY.         73 

fine  linen,  costly  woods,  and  spices,  all  were 
offered  willingly  in  the  sacred  cause.  Those 
who  had  none  of  these,  but  to  whom  God 
had  given  wisdom  to  devise  or  hands  to  exe- 
cute, devoted  freely  the  inventions  of  genius, 
the  skill  of  art,  and  the  strength  of  labor,  in 
executing  the  work  of  God.  'No  selfish 
thought  seems  to  have  come  across  their 
minds,  no  covetous  reflections  to  have  check- 
ed the  free  current  of  their  bounty.  They 
only  reflected  that  it  was  for  God  they  did 
it,  and  with  that  view  no  gift  appeared  too 
valuable  or  great.  How  sad  the  contrast 
with  other  periods  when  covetousness  and 
selfishness  took  the  place  of  bounty  and  of 
gratitude  ;  when  not  merely  free-will  offer- 
ings were  grudged,  but  the  appointed  tenth 
was  withdrawn.  'Not  more  striking  was  the 
contrast  between  the  condition  of  Israel  at 
these  differing  times.  In  the  one  the  win- 
dows of  heaven  were  opened,  and  plenty 
poured  out  from  her  free  horn,  while  glad- 
ness dwelt  within  the  heart,  and  joy  beamed 
on  the  countenances,  of  a  happy  people  ;  in 
the  other  God  in  displeasure  dried  up  the 
fountain  whence  the  streams  of  refreshing 
had  flowed  in  their  various  channels,  and 
gloom  overshadowed  the  face,  and  repining 
saddened  the  spirits,  of  the  selfish  nation ; 


Y4         MEASURE  OF  CHRISTIAN  LIBERALITY. 

for  it  was  true  which  Solomon  said,  "  There 
is  that  scattereth  and  yet  increaseth ;  and 
there  is  that  withholdeth  more  than  k  meet, 
and  it  tendeth  to  poverty." 

The  free-will  offering  differed  from  the 
tenth,  not  only  in  that  it  was  not  required 
from  all  the  people,  but  that  even  where  it 
was  expected,  discretion  seems  to  have  been 
allowed  as  to  how  much  or  how  little  should 
be  given.  To  give  a  tenth  was  the  bounden 
duty  of  every  Israelite,  but  the  free-will 
offering  depended  on  the  ability  and  will- 
ingness of  the  offerer.  The  one  was  re- 
quired of  all  the  people  ;  the  reluctant  and 
the  grudging  were  scarcely  invited  to  join 
in  the  other.  "  Speak  unto  the  children  of 
Israel,"  said  God  in  one  place  to  Moses, 
"  that  they  bring  me  an  offering :  of  every 
man  that  giveth  it  willingly  witli  his  heart, 
ye  shall  take  my  offering.''''  Thus  we  see  the 
discretion  that  was  allowed  in  these  offer- 
ings. That  which  man  felt  willing  to  give, 
God  invited  him  to  bestow ;  but  where  the 
w^illing  spirit  ceased,  the  offering  was  not 
pressed.  It  is  still  called,  and  really  was  as 
much,  God's  as  was  the  tenth,  and  so  we 
will  see  it  a  little  further  on  allowed  to  be 
by  his  servants ;  but  yet  it  was  ordinarily  left 
optional   with   the   Israelite.     To  him  was 


ilKASlJRE  OF  CIIEISTIAN  LIBEKALITY.         Y5 

said,  as  to  liis  successor  in  this  Christian  dis- 
pensation, Let  every  man  do  as  he  is  disposed 
in  liis  heart,  not  grudgingl}^  or  of  necessity. 
With  this  discretionary  power  were,  how- 
ever, added  the  restrictions,  that  whatever 
was  offered  should  be  perfect  in  its  kind  and 
witliout  blemish,  and  that  what  was  once  of- 
fered could  not  be  withdrawn. 

The  Jewish  free-will  offering  was,  in  some 
instances  at  least,  of  a  permanent  nature. 
Ordinarily  a  gift,  greater  or  less  as  occasion- 
al circumstances  required,  it  was  sometimes 
regular  in  its  payment  and  obligatory  in  its 
nature,  because,  though  at  first  voluntarily 
undertaken,  yet  when  undertaken  it  could 
not  be  withdrawn,  in  conformity  with  tlie 
precept  of  Dent,  xxiii,  23.  Of  this  kind  was 
that  annual  tribute  which  the  Jews  on  their 
return  from  Babylon  bound  themselves  to 
pay  to  God  for  the  service  of  his  house.  In 
the  course  of  time  it  amounted  to  an  im- 
mense treasure,  contributed  not  only  by 
those  Jews  inhabiting  Palestine,  but  also  by 
those  scattered  throughout  Gentile  cities, 
and  exciting  by  its  vastness  the  cupidity  and 
rapacity  of  Mithridates,  of  Pompey,  and  of 
Crassus.  (Hooker's  Eccl.  Pol.,  1.  xiv,  c.  7.) 
"  Let  no  one  wonder,"  says  Josephus,  (Ant., 
1.  xiv,  c.  Yj)  "  that  there  was  so  much  wealth 


76         MEASURE  OF  CHRISTIAN  LIBERALITY. 

in  our  temple,  since  all  the  Jews  throughout 
the  habitable  earth,  and  those  that  worship- 
ed God,  (that  is,  proselytes,)  nay,  even  those 
of  Europe  and  Asia,  sent  their  contributions 
to  it,  and  this  from  very  ancient  times. 

But,  generally  speaking,  their  free-will 
offerings  were  made  on  extraordinary  occa- 
sions. The  principal  ones  of  these  that  we 
read  of  in  Scripture  were  three  in  number, 
and  all  of  them  foi*  the  purpose  of  raising  a 
house  to  God.  The  first  of  these  was  the 
erection  of  the  Tabernacle  in  the  wilderness ; 
the  second,  the  preparation  for  the  building 
of  the  Temple  in  the  reign  of  David,  and  its 
actual  building  by  Solomon ;  the  third  was 
on  the  return  of  the  captive  tribes  from 
Babylon,  when  they  proceeded  to  reerect 
on  its  former  site  the  holy  house,  which  had 
been  laid  waste  for  their  sins.  On  each  of 
these  occasions  the  enthusiasm  of  the  people 
in  offering  was  very  great ;  and  vast  as  was 
the  amount  of  costly  and  valuable  things  re  • 
quired,  all  was  supplied,  and  more  than 
supplied,  by  the  zealous  liberality  of  the 
offerers.  When  the  Tabernacle  was  being 
made  and  furnished  we  are  told  that  the 
people  required,  not  to  be  urged  to  give,  but 
to  be  restrained  from  giving.  How  extra- 
ordinary does   it  sound   in   these  covetous 


MEASURE  OF  CHRISTIAN  LIBERALITY.        77 

times  the  complaint  of  the  overseers  of  the 
building,  "  The  people  bring  much  more 
than  enough  for  the  service  of  the  work, 
which  the  Lord  commanded  to  make !" 
How  strangely  does  it  read,  in  these  days  of 
calculating  selfishness,  the  command  which 
Moses  caused  thereon  to  be  proclaimed 
throughout  the  camp  of  Israel,  "  Let  neither 
man  nor  woman  make  any  more  work  for 
the  offering  of  the  sanctuary!"  Li  the 
wealthy  reigns  of  David  and  Solomon,  the 
amount  contributed  almost  exceeds  calcula- 
tion. While  on  the  return  of  the  captives, 
in  poverty  no  doubt,  from  Babylon,  the  lan- 
guage of  the  inspired  historian  is  brief  but 
very  significant,  "  They  offered  freely  for  the 
house  of  God,"  "They  gave  after  their 
ability." 

Such  were  the  Jewish  free-will  offerings 
when  extraordinary  occasions  called  for  their 
liberality.  In  the  times  of  their  piety  to 
God  his  appeal  was  not  made  in  vain.  The 
treasures  of  the  nation  were  expended  in  his 
cause  with  a  zeal  and  a  self-denial  becoming 
the  chosen  people.  O,  had  they  been  always 
thus,  and  in  other  respects  as  in  this,  then 
would  Jerusalem  have  been,  what  she  will 
one  day  be,  "  a  praise  upon  earth."  Per- 
haps some  are  ready  to  say,  "  These  were 


Y8        MEASURE  OF  CHRISTIAN  LIBERALITY. 

sad  times  in  Judali  when  the  people  thus 
ahenated  from  themselves  and  their  families 
their  most  valuable  substance."  So  might 
covetousness  say,  but  so  saith  not  the  bounti- 
ful heart.  To  such  the  joy  of  giving  is 
greater,  deeper,  purer,  and  more  lasting, 
than  the  joy  of  receiving.  Let  us  turn  to 
one  of  those  occasions  before  referred  to, 
when  David  assembles  the  congregation  of 
Israel,  and  declares  what  he  has  offered, 
and  receives  from  them  their  offerings  for 
the  Temple  which  Solomon  was  to  build. 
Among  the  many  days  of  holy  joy  which 
rose  upon  the  chosen  people  throughout 
tlieir  wonderful  career,  this  was  one  of  the 
brightest.  It  takes  its  place  side  by  side 
with  that  glorious  morning,  when  Israel, 
saved  from  the  hands  of  the  Egyptians,  saw 
their  enemies  dead  on  the  searshore ;  when 
Moses  and  the  people  sang  their  song  of 
thanksgiving ;  when  Miriam  took  the  tim- 
brel in  her  hand,  and  all  the  women  went  out 
after  her  with  timbrels  and  with  dances,  and 
their  glad  liymn  was,  "  Sing  ye  to  the  Lord, 
for  he  hath  triumphed  gloriously :  the  horse 
and  his  rider  hath  he  thrown  into  the  sea." 
It  deserves  to  be  remembered  for  its  joy 
with  that  great  Passover  kept  in  the  reign 
of  Hezekiah,  after  a  long  interval  of  neglect 


MEASURE  OF  ClIKISTIAN  LIBERALITY.        79 

of  that  holy  ordinance,  when  the  pious  king 
recalled  to  Israel's  mind  their  ingratitude, 
and  moved  them  to  repentance  ;  when,  in 
their  new-born  zeal,  they  kept  not  only  the 
seven  days  of  the  feast  appointed  by  the  law, 
but  other  seven  also,  "  with  exceeding  glad- 
ness;" when  there  was  great  joy  in  Jerusa- 
lem, because  since  the  days  of  Solomon  there 
had  been  no  such  Passover ;  when  the  priests, 
the  Levites,  arose  and  blessed  the  people, 
and  their  voice  was  heard,  and  their  prayer 
came  up  into  his  holy  dwelling-place,  even 
into  heaven.  It  ranks  with  that  day  of  re- 
joicing when  the  liberated  captive  took 
down  the  harp  which  he  had  hung  upon  the 
willows  by  the  watei^  of  Babylon — when,  if 
he  wept  at  the  remembrance  of  Zion,  it  was 
with  tears  of  joy  at  the  prospect  of  soon 
again  beholding  her  battlements  and  towers 
— when  each  said  to  the  other,  "  Sing  aloud 
unto  God  our  strength :  make  a  joyful  noise 
unto  the  God  of  Jacob ;"  and  there  was 
heard  again  in  Judah  "  the  voice  of  harpers 
harping  with  their  harps."  Even  such  a  day 
was  that  when  David  and  the  people  offered, 
with  joyful  willingness,  the  best  of  their  sub- 
stance for  the  Temple  of  their  Lord. 

Kor  did  they  think  in  doing  so  that  they 
were  doing  any  such  work  of  supererogation 


80        MEASURE  OF  CHRISTIAN  LIBERALITY. 

as  made  God  their  debtor.  It  remained  for 
later  times  to  set  up  this  false  and  blasphe- 
mous claim  of  human  merit.  It  remained 
for  those,  who  assert  for  themselves  exclu- 
sively the  possession  of  the  faith,  but  whom 
the  word  of  truth  describes  as  apostate  from 
the  faith,  to  put  forward  this  arrogant  pre- 
tension. In  the  seasons  of  deepest  devotion 
to  God,  when  all  they  had  and  all  they  were 
were  laid  at  his  feet,  the  feelings  of  the 
faithful  Israelite,  and  his  language,  were 
ever  the  humblest.  Then  were  their  short- 
comings most  keenly  remembered,  while 
their  performances  of  duty  were  felt  to  be 
God's  due,  and  at  the  best  imperfect.  The 
praise  which  was  continually  in  their 
mouths  was  the  praise  of  God ;  and  when 
this  praise  was  at  its  highest  note,  the  deep 
bass  which  accompanied  it,  and  gave  it 
volume,  was  that  of  humiliation  and  self- 
abasement.  As  David  prayed  that  the 
"  free-will  offerings  of  his  mouth  might  be 
accepted  of  the  Lord,"  thereby  confessing 
them  unworthy  of  him  whom  they  would 
celebrate,  so  he  felt  when  offering  his  own 
and  his  people's  offerings.  He  knew,  after 
all,  that  the  offerer  was  sinful,  and  his  gift 
the  property  of  God.  "  Who  am  I,"  said  he, 
"  and  what  is  my  people,  that  we  shall  be 


MEASURE  OF  CHRISTIAN  LIBEKALITY.        81 

able  to  offer  so  willingly  after  this  sort ;  for 
all  things  come  of  thee,  and  of  thine  own 
have  we  given  thee?" 

We  reserve  for  a  future  chapter  the  dis- 
cussion on  the  propriety  on  the  part  of  some 
of  free-will  offerings  over  and  above  their 
tenth.  With  one  single  observation  we  will 
dismiss  this  present  chapter.  That  which 
Solomon  expended  on  the  house  of  God 
brought  a  more  pure  and  real  joy  to  his 
heart,  and  more  lasting  honor  to  his  name, 
than  his  subsequent  vast  expenditure  on  the 
splendor  of  his  court  and  the  magnificence 
of  his  harem. 

6 


82        MEASURE  OF  CHRISTIAN  LIBERALITY.. 

CHAPTEK  IX. 

"HONOR  THE  LORD  WITH  THY  SUBSTANCE." 

We  have  now  brought  down  our  subject  to 
that  point  when  we  are  to  apply  it  to  our- 
selves. This  is  our  serious  inquiry,  Have 
the  foregoing  arguments  any  reference  to  us 
or  not?  Are  Christians  under  the  same  ob- 
ligations to  God  in  the  expenditure  of  their 
substance,  that  we  have  seen  his  people  to  be 
under  in  the  Jewish  and  preceding  dispensa- 
tions; or  has  Christianity,  in  relieving  them 
from  the  burden  of  Jewish  ceremonial,  also 
left  them  at  liberty  to  expend  in  the  cause 
of  God  whatever  portion  of  their  substance 
they  think  lit  themselves?  Our  position 
here  is,  that  it  has  not;  that  God  still  ex- 
pects from  us  the  same  proportion  of  our 
goods  to  be  used  in  his  glory  which  he  re- 
ceived from  his  Church  in  former  ages. 
This  is  what  we  shall  endeavor  to  establish 
in  the  present  chapter.  It  is  evident  that 
whatever  reason  there  was  for  supposing 
that  God  would  define  plainly  what  portion 
of  his  substance  he  expected  from  man  exists 
as  much  for  Christians  as  for  those  of  pre- 


MEASURE   OF   CHRISTIAN   LIBERALITY.       83 

vious  dispensations.  The  same  covetousness, 
alas !  that  has  ever  reigned  in  the  natural 
heart,  and  exerted  its  influence  even  in  the 
heart  renewed  by  grace,  is  equally  powerful 
now,  as  it  has  been.  The  same  selfishness 
which  led  those  of  former  times  to  grudge 
God  his  portion  of  their  substance,  and  to 
expend  their  all  on  their  own  aggrandize- 
ment, or  the  advancement  of  their  families, 
would  also  lead  the  Christian  to  contract  his 
acknowledgments  to  God  within  the  narrow- 
est compass,  and  part  even  his  miserable 
mite  with  reluctance.  Kay,  it  is  of  our  dis- 
pensation in  its  latter  periods  that  prophecy 
lias  given  among  its  leading  features,  ''  Men 
shall  be  lovers  of  their  own  selves,  covet- 
ous." If,  then,  we  saw  any  probability  that 
God  would  at  any  time  define  his  claim,  that 
probability  still  exists. 

If  a  former  part  of  our  argument  has  been 
admitted, — namely,  that  the  obligation  of  a 
tenth  dates  from  times  long  anterior  to  Ju- 
daism, and  was  only  continued,  not  com- 
menced, in  that  system, — our  conclusion  that 
its  obligation  exists  with  Christians  would 
very  speedily  be  established.  The  argu- 
ment was,  that  God  imposed  this  obligation 
as  a  common  and  perpetual  ordinance  upon 
mankind.     If,  in  the  days  of  Koah,  or,  as  is 


84       MEASUKE  OF  CHRISTIAN  LIBERALITY. 

much  more  probable,  in  those  of  Adam,  the 
Almighty  required  from  these  heads  of  man- 
kind that  they  should  honor  him,  the  Owner 
and  Bestower  of  all,  with  a  tenth  of  their 
substance ;  and  if  in  consequence  among 
various  nations,  and  especially  among  those 
who  in  the  earliest  days  woi-shiped  God  with 
acceptable  worship,  not  self-devised  but  re- 
ceived from  him,  the  distinct  traces  of  this 
original  command  have  been  seen,  it  cannot 
be  doubted  in  that  case  that  the  obligation 
to  keep  this  precept  still  exists  in  all  its  force 
for  us.  Tlie  reason  is  a  plain  one.  The  com- 
mands of  God  to  men  continue  in  force  until 
they  have  been  repealed  by  him.  Now,  this 
particular  precept  was  never  repealed  by 
him.  On  the  contrary,  when  a  new  dispen- 
sation (the  Jewish),  to  answer  peculiar  cir- 
cumstances, was  instituted  by  him,  he  made 
this  original  command  a  part  and  parcel  of 
its  constitution  ;  he  gave  it  a  leading  position 
in  it ;  down  to  the  latest  prophet  he  insisted 
on  it  as  most  obligatory  on  his  people,  while 
not  one  of  the  prophets  ever  spoke  of  it  as 
a  temporary  institution ;  by  the  mouth  of 
his  Son  he  continued  still  to  assert  his  full 
claim  to  the  observance  of  it;  and  thus 
handed  it  over  in  all  its  force  and  all  its 
freshness  to  the  Christian  dispensation.    Not 


MEASURE  OF  CHRISTIAN  LIBERALITY.        85 

one  link  is  wanting  in  the  chain  of  evidence 
which  brings  this  precept  from  the  days  of 
its  primitive  appointment  down  to  our  own. 
l^ot  a  shadow  of  pretense  exists  for  assert- 
ing, that  if  it  had  once  been  imposed  by 
God,  he  had  withdrawn  its  obligation,  or 
suffered  it  to  become  obsolete  from  want  of 
observance.  In  those  days,  when  by  Moses 
he  published  the  original  moral  law  of  man- 
kind,— wrote  on  tables  of  stone  what  had 
become  defaced  from  the  fleshly  tables  of  the 
lieart, — and  in  the  permanent  record  of  the 
Scriptures  preserved  it  from  being  lost  amid 
the  ever-varying  traditions  of  men,  the  obli- 
gation of  the  Israelite  to  pay  a  tenth  to  him 
was  insisted  on  as  plainly  as  any  other  obli- 
gation ;  while,  being  brought  into  the  law 
from  preceding  ages,  there  could  be  no  pre- 
tense for  saying,  that  with  the  passing  away 
of  the  peculiarities  of  Judaism  this,  too,  had 
ceased  to  be  of  obligation.  If,  therefore,  we 
admit  that  God  ordained  this  practice  before 
the  days  of  Tyloses,  and  that  in  obedience  to 
this  ordinance  Jacob  vowed  his  tenth  to  God, 
and  Abram  paid  his  tithe  to  Melchizedek,  we 
cannot  deny  that  the  same  obligation  con- 
tinues with  us,  preserved  unbroken  through 
Jewish  to  Christian  times. 

In  my  own  mind  I  am  satisfied  with  the 


86        MEASURE  OF  CHKISTIAN  LIBERALITY. 

perfect  validity  of  this  argument,  and  would 
be  content  to  close  the  matter  here.  But  I 
am  also  persuaded,  that  even  if  the  grounds 
of  it  should  be  disputed,  our  conclusion  may 
yet  be  proved  in  another  way.  Should  any 
one  think,  notwithstanding  what  has  been 
advanced,  that  the  divine  origin  of  a  tenth 
cannot  be  established  as  of  an  elder  date 
than  the  Mosaic  law,  even  on  this  lower 
ground  I  am  prepared  to  argue  for  its  con- 
tinued obligation  in  the  Christian  Church. 
Let  it,  then,  for  the  sake  of  argument,  be 
allowed  that  in  the  Jewish  dispensation  we 
find  its  fii'st  distinct  appointment  by  God. 
On  this  ground  we  will  proceed  in  the  re- 
mainder of  the  chapter  to  show  its  contin- 
ued obligation  upon  us. 

The  Christian's  estimation  of  the  Old  Tes- 
tament Scriptures  is  not  unfrequently  very 
different  from  what  it  ought  to  be.  It  is  too 
often  supposed  that  they  were  only,  or  at 
least  chiefly,  intended  for  the  Jewish  dispen- 
sation, and  that,  when  the  Christian  was 
introduced,  they  were,  in  great  measure,  to 
be  laid  aside,  and  the  Ts^ew  Testament  Scrip- 
tures were  to  take  their  place.  They  are 
imagined  by  some  to  be  peculiar  to  the  Jew, 
somewhat  as  the  Koran  is  to  the  Moharh- 
medans,  and  that  the  Christian  finds  his  law 


MEASURE  OF  CHRISTIAN  LIBERALITY.        87 

of  life  in  the  writings  of  the  evangelists  and 
apostles.  ]^ow  such  an  idea  is  wholly  erro- 
neous. The  faith  of  the  Old  Testament  and 
the  ]N"ew  is  essentially  one.  The  moral  duties 
inculcated  by  both  are  essentially  the  same. 
The  j^ew  Testament  is  but  the  fulfilment  and 
comment  on  the  Old,  as  the  prophets  en- 
force, illustrate,  and  expand  the  spiritual 
meaning  of  Moses's  law.  The  difference 
between  the  two  is  but  in  development,  not 
in  sense.  Kow,  this  Old  Testament  is  com- 
pletely the  book  of  the  Jewish  Church. 
Take  away  a  portion  of  Genesis,  and  all  the 
rest  relates  to  Israel.  Its  call  in  Abraham, 
its  bondage,  its  law,  its  Oanaan,  its  sins,  its 
j)unishment,  its  privileges,  its  promises,— 
these  are  the  contents  of  the  Old  Testament 
Scriptures.  And  yet  these  latter,  rightly 
understood,  were  a  complete  law  of  life 
and  salvation  to  the  faithful  Israelite  before 
Christ  came,— to  the  faithful  Christian  after 
his  coming.  The  pretense  of  Rome,  that 
the  Christian  Church  was  for  a  considerable 
time  left  to  oral  tradition  and  teaching,  is 
utterly  false  :  she  had  in  the  Old  Testament 
her  perfect  law.  It  was  these  that  Christ 
commanded  to  be  searched,  as  testifying  of 
him.  These  were  Stephen's  "  lively  oracles," 
handed  down  from  Moses  as  a  precious  tra- 


88        MEASURE  OF  CHRISTIAN  LIBERALITY. 

dition  to  the  Christian.  It  was  after  "  the 
way  "  taught  in  them  that  Paul  "  worshiped 
the  God  of  his  fathers,  believing  all  things 
that  were  written  in  the  law  and  in  the  pro- 
phets." These  were  the  "  Holy  Scriptures," 
which  Timothy  had  known  "  from  a  child ;" 
which  were  "  able  to  make  wise  unto  salva- 
tion ;"  which  were  "  profitable  for  doctrine, 
for  reproof,  for  correction,  for  instruction  in 
righteousness;"  which  could  make  the  "man 
of  God  perfect,  thoroughly  furnished  unto  all 
good  works."  As  the  Scriptures  of  the  Old 
and  New  Testament,  then,  are  essentially 
the  same,  so  the  Churches  ruled  by  both 
are  essentially  one.  "They  are  not  two 
Churches,"  says  C.  Leslie,  "but  two  states 
of  the  same  Church ;  for  it  is  the  same  Chris- 
tian Church  from  the  first  promise  of  Christ 
(Gen.  iii,  15)  to  the  end  of  the  world ;  and 
therefore  it  is  said  (Heb.  iv,  2)  that  the  gos- 
pel was  preached  unto  them  as  well  as  unto 
us."  And  so  Isaiah  declares,  that  the  change 
from  Jewish  to  Christian  times  would  be  but 
God's  "  calling  his  servants  by  another  name." 
Our  Lord  declares,  that  it  was  not  the  set- 
ting up  of  another  fold,  but  the  calling  of 
the  wandering  nations  into  the  existing  fold : 
while  Paul  teaches  the  same  important 
truth,  when  he  declares  that  the  baptism  of 


MEASUKE  OF  CHRISTIiSJN  LIBERALITY.        89 

the  Gentiles  into  the  faith  of  Christ  was  but 
their  grafting  upon  the  ancient  stock  of 
Israel. 

I^ow,  our  conclusion  from  these  undoubt- 
ed facts  is  this,  that  the  precepts  of  the  Old 
Testament  are  still  as  binding  as  ever,  except 
in  such  particulars  as,  having  been  fulfilled 
by  Christ  and  performed  their  temporary 
office,  have  been  done  away,  according  to 
the  declaration  of  our  Lord,  that  "not  one 
jot  or  tittle  should  pass  from  the  law  till  all 
were  fulfilled."  We  do  not  say  that  all  that 
is  in  the  Old  Testament  is  binding  still ;  we 
know  that  it  had  its  peculiarities,  and  that 
these  are  abrogated :  but  we  assert,  that  with 
the  exception  of  these, — exceptions  on  which 
we  can  lay  our  hands  and  tell  which  they 
are, — those  ancient  Scriptures  are  as  much 
our  law  as  are  the  writings  of  the  apostles 
of  Christ.  E"ow  it  is  quite  evident  that  if 
they  are,  as  no  doubt  they  are,  our  law,  we 
must  be  able  to  separate  between  what  is 
binding  and  what  is  not  binding  in  them. 
K  on  this  point  we  are  doubtful,  if  we  know 
not  which  is  obligatory,  and  which  is  not, 
their  force  as  a  law  would  be  gone,  for  the 
"trumpet  would  give  an  uncertain  sound." 
What  is  done  away  with  we  can  only  learn, 
either  from  those  Scriptures  themselves,  or 


90        MEASURE  OF  CHRISTIAN  LIBERALITY. 

from  those  of  the  ISTew  Testament,  or  from 
both.  Whatever  cannot  be  proved  from 
these  som'ces  to  be  abrogated  must  be  con- 
sidered still  in  force.  We  will  show,  then, 
not  only  that  no  such  abrogation  exists  in 
the  matter  of  the  tenth,  but  that,  on  the  con- 
trary, we  have  every  fair  and  sufficient  rea- 
son for  concluding  that  its  obligation  is  con- 
tinued in  the  Christian  dis]3ensation  ;  and  if 
we  do  this,  and  at  the  same  time  remove 
certain  objections  that  might  seem  at  first 
sight  opposed  to  our  conclusion,  we  consider 
that  we  will  have  gained  our  point. 

When  the  preachers  of  the  gospel  ad- 
dressed themselves  to  the  Jewish  mind,  they 
never  insisted  on  their  reception  of  any  truth, 
or  their  laying  aside  any  practice,  which 
they  could  not  establish  to  them  out  of  their 
own  Scriptures.  In  their  "  witness,  both  to 
small  and  great,  they  said  none  other  things 
than  what  Moses  and  the  prophets  did  say 
should  come."  The  coming  and  circum- 
stances of  the  Messiah, — the  casting  away 
of  the  Jews  and  calHng  in  of  the  Gentiles, — 
the  change  of  the  priesthood, — the  abroga- 
tion of  sacrifices  and  of  the  ceremonial  law 
in  general, — all  were  reasoned  with  them 
out  of  the  Old  Testament ;  and  it  was  only 
because  they  rejected  Moses  and  the  proph- 


MEASURE  OF  CHRISTIAN  LIBERALITY.        91 

ets  that  they  rejected  Christ.  To  mention 
particular  parts  of  the  ISTew  Testament  where 
this  can  be  seen  may  appear  superfluous, 
when  traces  of  it  are  to  be  found  through- 
out ;  but  we  may,  before  passing  on,  instance 
the  third,  fourth,  ninth,  tenth,  and  eleventli 
chapters  of  Eomans,  the  third,  fourth,  and 
fifth  chapters  of  Galatians,  and  from  the 
fifth  to  the  tenth  chapter  inclusive  of  He- 
brews, as  remarkable  examples.  Now,  nei- 
ther in  the  I^ew  Testament — where,  in  all 
probability,  every  departure  from  Jewish 
practice  has  been  noticed — nor  in  any  part 
of  the  writings  of  the  Old,  has  it  ever  been 
hinted,  that  in  Christian  times  men  were  to 
cease  to  honor  God  with  their  substance  as 
his  servants  of  previous  times  had  done.  If 
such  an  intimation  can  be  pointed  out,  we 
will  at  once  confess  ourselves  mistaken ;  but 
since  none  such  can  be  shown,  it  plainly  fol- 
lows that  the  obligation  of  Christians  in  this 
respect  is  continued  in  all  its  force. 

Again,  it  is  allowed  that,  while  the  civil 
and  the  ceremonial  laws  of  Judaism  do  not 
bind  Christians,  its  moral  law  is  still  as  bind- 
ing as  ever.  l!Tow  the  giving  of  a  tenth  was 
certainly  a  part  of  the  Jewish  moral  law, 
and  therefore  it  is  of  force  with  Christians. 
That  the  giving  of  a  tenth  was  a  moral  duty 


92        MEASURE  OF  CHRISTIAN  LIBERALITY. 

to  the  Jews,  is  of  easy  proof.  It  had  noth- 
ing typical  or  ceremonial  about  it.  In  all 
times,  both  previous  and  subsequent  to  Ju- 
daism, the  giving  of  some  portion  of  man's 
substance  to  God  was  esteemed  a  moral 
duty  ;  and  when  God,  in  the  Jewish  dispen- 
sation, if  not  before,  named  a  tenth  as  his 
expected  portion,  then  the  gift  of  a  tenth  to 
him  became  of  moral  obligation.  Thence- 
forward it  could  not  be  altered,  except  by 
the  same  authority  that  imposed  it.  A  par- 
allel instance  readily  occurs  to  us  in  the  ob- 
servance of  the  Sabbath,  or  seventh  day. 
In  Eden  God  ordained  that  the  seventh  por- 
tion of  man's  time  should  be  dedicated  to 
himself.  If  this  specific  portion  had  not 
been  mentioned,  its  observance  would  have 
no  stronger  obligation  than  any  other  sup- 
posed proportion  of  our  time.  But  no  soon- 
er had  God  fixed  upon  this  proportion,  than 
the  observance  of  that,  rather  than  of  any 
other,  became  our  moral  duty,  which  no 
man  might  dare  to  alter — which  no  mere 
change  of  dispensation  coukl  set  aside.  The 
keeping  of  a  seventh  day  has  been  a  per- 
petual ordinance  before  the  flood,  in  the 
patriarchal  and  Jewish  age,  and  in  the 
Christian  Church.  And  so  the  gift  of  a 
tenth,  made  a  moral  duty  to  the  Jew,  con- 


MEABUEE  OF  CHRISTIAN  LIBERALITY.         93 

tinues  a  moral  duty  to  his  Christian  success- 
or, who  has  come  in  his  place,  and  taken 
upon  him  his  predecessor's  privileges  and 
obligations. 

Every  reason  exists  now,  and  exists  even 
in  greater  force,  for  the  giving  of  a  tenth, 
which  existed  in  Jewish  times.  God  is  still 
the  sovereign  Lord  of  all,  and  therefore  to 
be  honored  by  his  creatures  in  those  gifts  he 
has  bestowed  upon  them.  Man  is  still  the 
recipient  of  blessings,  and  bound  to  show  in 
some  sensible  manner  his  gratitude  and  love. 
The  interests  of  religion  are  to  be  upheld  in 
a  world,  which  would  quickly,  if  left  to 
itself,  turn  aside  from,  and  forget  and  op- 
pose the  truth.  The  widow,  the  orphan, 
and  the  destitute,  are  still  among  us, — rec- 
ommended to  us  by  that  same  God  who 
gave  them  in  charge  to  his  ancient  people. 
In  one  most  important  respect  the  need  of  a 
tenth  is  more  felt  in  the  Christian  than  the 
Jewish  Church.  The  latter  was  not  mis- 
sionary in  its  character, — its  calling  was 
merely  to  uphold  the  faith  among  the  chosen 
people  ;  while  that  of  the  Christian  is  to 
bear  the  name  of  Christ  to  every  dark  land 
of  heathenism,  and  never  to  stay  its  labors 
till  every  child  of  the  great  common  Father 
has  been  brought  home  "  to  the  Shepherd 


94:        MEASURE  OF  CHRISTIAN  LIBERALITY. 

and  Bishop  of  his  soul."  It,  surely,  is  not 
to  be  thought  of  for  a  moment,  that  the  time 
of  God's  displaying  most  fully  his  love  to 
man  is  to  be  seized  on  by  the  latter  as  the 
time  for  diminishing  the  expression  of  his 
gratitude  ;  or  that  the  acknowledgments  of 
God's  sovereignty  are  to  be  less  manifest 
when  he  has  made  us  and  ours  doubly  his 
own.  If  in  that  elder  and  less-privileged 
system  men  honored  God  with  the  tenth  of 
their  substance,  can  it  be  imagined  that  we, 
so  much  more  favored,  are  to  be  behind 
them  in  our  gratitude  ?  For  what  the  dim, 
cold  light  of  breaking  day,  struggling  with 
the  mists  of  night,  is  to  the  glorious  sun  of 
noon,  such  is  Judaism  to  Christianity.  Bon- 
dage was  the  spirit  of  the  former,  adoption 
that  of  the  latter  dispensation.  For  in  the 
one  Christ  was  foreshadowed,  in  the  other 
Christ  was  manifested;  in  the  one  men 
sought,  in  the  other  they  found  him. 

As  the  grand  reason — namely,  the  honor- 
ing God — still  exists  in  all  its  force  for  the 
gift  of  a  tenth,  as  well  as  the  uses  to  Avhich 
he  would  have  it  applied,  so  the  'New  Testa- 
ment everywhere  requires  of  the  believer  a 
j^ortion  of  his  substance.  This  portion  was 
to  be  greater  or  less,  according  as  God  had 
prospered  each  individual.     True,  a  tenth  is 


MEASURE  OF  CHRISTIAN  LIBERALITY.         95 

not  named  in  the  Kew  Testament ;  but  that 
was  not  required,  because  that  proportion 
was  ah-eadj  fixed  in  the  Old.  Tliis  is  quite 
a  sufficient  reason,  as  has  been  shown  in  the 
opening  of  this  chapter.  Already  laid  down, 
there  was  no  occasion  for  its  repetition. 
From  what  we  know  of  the  liberality  of  the 
early  Christians, — in  some  instances  giving 
away  their  all,  in  others,  "out  of  a  deep 
poverty  abounding  in  liberality,  to  their 
power,  yea,  and  beyond  their  power,  being 
willing  of  themselves,"^we  should  not  ex- 
pect that  the  proportion  of  a  tenth  would  be 
urged  upon  them  as  a  duty,  when,  in  all 
probability,  few  of  them  were  satisfied  with  • 
that  portion,  but  gave  much  more.  This 
same  silence  has  been  observed  in  the  'New 
Testament  on  another  most  important  point. 
In  the  institution  of  the  sacrament  of  bap- 
tism, it  would  be  hard  to  show  from  its 
pages  that  infants  were  to  be  partakers  of  it. 
Its  ordinance  by  Christ  has  been  quoted  by 
the  opponents  of  infant-baptism  just  as 
freely  as  it  has  been  advanced  by  its  defend- 
ers, and  not  without  some  show  of  reason. 
While  the  cases  which  occur  in  the  history 
of  the  New  Testament  Church — in  the  Acts 
of  the  Apostles  and  elsewhere — of  whole 
families  being  baptized,  are  not  conclusive 


96        MEASURE  OF  CHRISTlAjq^  LIBERALITY. 

on  the  subject,  since  it  cannot  be  shown 
from  any  one  of  them  that  infants  were 
among  their  number.  The  simple  but  satis- 
factory proof  is  to  be  found  in  the  Old  Test- 
ament. There  God  entered  into  covenant 
with  the  infant  children  of  his  people ;  and 
when  he  was  establishing  his  new  and  better 
covenant  with  the  Christian  Church,  he  did 
not  mention  children,  because  he  had  al- 
ready declared  his  will  that  such  should 
be  brought  into  covenant  with  him.  He 
changed  the  matter  and  the  form  of  the  ac- 
comi^anying  rite,  and,  therefore,  he  plainly 
said,  "Go,  baptize  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost;" 
but,  intending  no  change  in  the  subjects  of 
the  covenant,  he  speaks  not  particularly  of 
them.  Jewish  fathers,  the  apostles  and  mis- 
sionaries of  the  first  Christian  Churches, 
would  have  no  hesitation  on  this  point. 
They  liad  circumcised,  they  would  hence- 
forth baptize,  their  children. 

We  will  notice  another  instance  which 
seems  to  establish  the  principle  here  laid 
down,  that  every  portion  of  the  Old  Testa- 
ment is  binding,  except  that  comparatively 
small  portion  which  has  been  specially  no- 
ticed as  done  away.  By  what  do  we  Chris- 
tians regulate  the  degrees  within  which  mar- 


MEASURE  OF  CHRISTIAN  LIBERALITY.        97 

riage  is  permitted?  By  the  law  of  Moses 
contained  in  Leviticus  ?  On  all  hands  these 
are  allowed  to  be  in  force.  St.  Paul,  in  one 
instance,  refers  plainly  to  their  continued 
obligation,  when  with  horror  he  mentions 
the  sin  committed  by  a  member  of  the  Cor- 
inthian Church  in  marrying  his  father's  w4fe. 
]S'ow  this  case,  we  contend,  is  far  more  diffi- 
cult of  proof  than  the  obligation  of  the 
tenth.  The  prohibitions  of  marriages  with- 
in, certain  degrees  are  found  in  the  Levitical 
law,  and  in  that  alone.  They  partake  more 
the  character  of  a  law  enacted  from  motives 
of  expediency  than  of  a  moral  command- 
ment. They  certainly  were  not  in  force 
from  the  beginning,  when  marriages  within 
the  nearest  degrees  were  permitted,  and 
which  seem  to  have  been  permitted  down  to 
times  approaching  the  giving  of  the  law,  for 
we  read  of  Abraham's  marrying  his  sister 
by  the  father's  side.  They  oblige  for  one 
reason,  and  one  only,  but  that  is  quite  suffi- 
cient,— they  are  found  in  the  law  of  Moses, 
and  have  not  since  been  repealed.  We  need 
not  say  that  the  gift  of  a  portion  of  our  sub- 
stance to  God  stands  on  a  higher  footing,  for, 
Avhether  it  were  a  tenth  or  not,  it  has  been 
in  force  from  the  beginning.  Can  it,  then, 
be  supposed,  that  the  giving  of  our  tenth  to 


98        MEASURE  OF  CIIKISTIAJ^  LIBEKALITT. 

the  Lord,  which  in  its  essence,  if  not  in  the 
mere  circumstance  of  the  exact  proportion, 
was  always  a  moral  duty, — which  has  been 
commanded  in  the  law,  a  command  repeat- 
ed throughout  the  whole  series  of  the  writers 
of  the  Old  Testament  to  its  latest  prophet, 
without  one  hint  of  its  being  but  of  a  tempo- 
rary nature,  should  in  the  Christian  Church 
liave  ceased  to  be  obligatory  ?  Let  us  se- 
lect, for  example,  that  proverb  of  Solomon, 
"Honor  the  Lord  witli  thy  substance,  and 
with  the  first-fruits  of  all  thine  increase." 
Surely  this  is  obligatory  on  us.  If  it  be  not, 
it  would  be  hard  to  show  what  part  of  Pro- 
verbs, or,  for  that  matter,  what  part  of  the 
Old  Testament,  is  obligatory.  But  if  it  does 
oblige  us,  in  order  to  understand  it  correctly, 
we  must  read  it  in  the  light  of  the  Jewish 
law.  What  it  meant  in  Solomon's  days  it 
means  substantially  in  ours.  The  inspiring 
Spirit  had  not,  surely,  two  meanings  for  one 
set  of  words,  l^ow,  these  words  bring  us 
of  necessity  to  the  Jewish  tithe.  They  were 
spoken  of  that,  and  of  nothing  else.  They 
had  this  definite  meaning  to  the  Jew ;  they 
have  the  same  definite  meaning  to  us.  The 
"  first-fruits,"  of  which  the  wise  man  speaks, 
were  not  only  the  first,  but  also  "the  best 
of  the  wine,  and  the  oil,  and  the  wheat," 


MEASURE  OF  CHRISTIAN  LIBERALITY.        99 

and  of  the  various  products  of  the  land, 
which  the  Israelite  offered  to  God,  and  were 
identical  with  that  tenth  which  was  God's 
proportion  of  his  people's  substance.  What 
was  then  their  duty,  is  ours  also.  We  will 
not  stop  to  notice  such  poor  objections  as 
that  this  precept  cannot  apply  to  us,  since 
we  cannot  give  tlie  same  natural  productions 
as  were  supplied  by  the  land  of  Canaan,  or 
cannot  pay  in  kind,  having  many  of  us  no 
connection  with  land,  &c.  The  essence  of 
the  precept  is  all  we  contend  for.  The  Jew 
in  foreign  lands  was  in  the  same  condition 
with  us,  and,  if  too  distant  from  Jerusalem, 
could  convert  his  offering  into  money. 

But  we  have,  besides,  in  the  ^N'ew  Testa- 
ment, express  authority  for  concluding  that 
this  part  of  the  ancient  law,  as  well  as  that 
law  in  general,  has  still  a  binding  power 
upon  the  Christian's  conscience.  If  it  be 
the  case,  that  "  whatever  was  written  afore- 
time was  written  for  our  learning,"  and  if  it 
was  written  as  a  standing  law  for  Israel  that 
they  were  to  give  to  God  a  tenth  of  their 
substance,  it  is,  we  think,  hard  indeed  for  us 
to  draw  any  other  lesson  from  this  precept 
than,  that  we  are  to  honor  him  in  like  man- 
ner. But  the  apostle  Paul  leaves  us  in  no 
doubt  that  this  particular  part  of  the  law  is 


10' J    measukp:  of  christian  liberality. 

in  force  for  Christians.  In  the  ninth  chapter 
of  his  Fii-st  Epistle  to  the  Corinthians  he  ap- 
peals to  it  as  a  living  and  authoritative  law, 
— as  binding  in  its  spirit  upon  the  Corinthi- 
ans as  it  ever  was  upon  the  Church  of  Israel. 
He  applies  the  offerings  of  the  Jews  and 
their  apj^lication  of  them  to  enforce  similar 
duties  among  Christians.  He  does  not,  in- 
deed, advert  to  the  very  point  of  the  example 
on  which  we  are  now  insisting,  for  that  was 
not  his  object.  He  takes  the  part  that  suited 
his  own  case.  He  wanted  to  establish  the 
right  of  the  Christian  ministry  to  a  main- 
tenance by  their  people,  and  his  proof  was 
the  case  of  the  Jewish  priesthood ;(  "  they 
which  wait  at  the  altar  are  partakers  with 
the  altar. '^  But  that  the  whole  system  under 
the  law  was  meant  to  impart  its  lesson  under 
the  gospel  he  intimates  from  his  general 
assertion  in  the  eighth  verse,  "  Saith  not  the 
law  so  also  ?"  It  was  as  much  the  teaching 
of  the  law  that  the  people  should  offer  to 
God  a  tenth,  as  that  the  priests  should  ob- 
tain a  j)ortion  of  their  offerings.  It  is,  there- 
fore, as  incumbent  on  Christians  to  give  a 
tenth  to  God  as  to  support  their  ministers. 
The  same  law  which  teaches  the  one,  teaches 
the  other  also. 

And  here  it  may  be  as  well  to  apply  our- 


MEASUEli:  OF  CHRISTIAN  LEBEEALITY.      101 

selves  for  a  moment  to  the  consideration  of 
a  point  which  the  argument  of  the  chapter 
has  doubtless  suggested  ere  this  to  the  read- 
er. If  we  argue  from  the  institution  of  a 
tenth  in  the  Mosaic  law  to  the  Christian's 
obligation  to  give  the  same  proportion,  must 
we  not  also  insist  that  the  Christian  ministry 
has  a  divine  right  to  this  tenth,  since  that  of 
Levi  had  ?  To  some,  this  would  be  a  con- 
sideration much  in  favor  of  our  argument ; 
to  others,  it  would  be  a  source  of  strong  op- 
position to  it.  For  ourselves,  while  we  are 
clearly  of  opinion  that  its  application  by 
God  to  the  support  of  the  Levitical  ministry 
establishes  the  full  right  of  the  Christian 
ministry  to  a  maintenance  in  comfort  and 
independence  by  their  people  out  of  their 
offerings  to  God,  we  do  not  see  that  it  teaches 
the  right  of  the  latter  to  the  tenth.  Our  rea- 
son is  this.  The  Levites  formed  a  twelfth 
part  of  the  tribes  of  Israel ;  the  Christian 
ministry  has  never  amounted  to  anything 
like  that  proportion  of  their  people.  As  the 
Jewish  ■priesthood  seem  to  have  obtained  but 
the  tenth  part  of  the  tithe ;  so  all  that  seems 
taught  us  in  regard  of  the  gospel  ministry  is 
that  they  should  obtain  an  adequate  provision 
for  the  maintenance  in  comfort  and  respecta- 
bility of  themselves  and  of  their  families. 


102      MEASURE  OF  CHRISTIAN  LIBEEAI.ITY. 

We  think  that  we  have  by  this  time  estab- 
lished our  object,  which  was  to  prove  that 
God  expects  from  us  what  he  required  from 
his  people  in  other  days, — a  definite  propor- 
tion of  that  increase  with  which  he  blesses 
them.  But,  before  proceeding  further,  it 
will  be  proper  to  notice  one  or  two  objec- 
tions to  the  argument  of  this  chapter,  whicli 
might  seem  at  first  possessed  of  some  force. 
The  first  of  these  is,  that  since  the  priesthood 
of  Levi  has  been  done  away,  that  tithe  which 
was  used  for  their  support  has  also  been  done 
away.  I^ow  to  this  there  are  two  distinct 
and  sufficient  answers.  The  first  is,  that  the 
great  object  in  the  Jewish  tithe  was  the 
honoring  of  God,  and  the  great  sin  in  refus- 
ing it  was  that  in  so  doing  God  was  defraud- 
ed. The  ministry  of  Levi  has,  indeed, 
passed  away ;  but  that  God,  whose  service 
Levi  waited  on,  still  requires  the  same 
acknowledgment  from  his  creatures  in  their 
substance.  The  second  answer  is,  that  while 
the  Jewish  ministry  and  the  temple-worship 
have  departed,  their  place  has  been  taken  in 
our  dispensation  by  the  Christian  ministry 
and  worship,  requiring  to  be  upheld  in  Chris- 
tian lands  and  to  be  propagated  throughout 
the  heathen  world.  Another  obj  ection  might, 
perhaps,  be  made,  from  a  hastily-considered 


MEASURE  OF  CHRISTIAN  LIBERALITY.      103 

view  of  certain  passages  in  the  New  Testa- 
ment, wliicli  may  seem  to  speak  as  if  the 
Christian's  offerings  to  God  were  left  wholly 
to  his  own  discretion.  It  may  be  said  that 
such  passages  as  this,  "  Every  man,  as  he 
pnrposeth  in  his  heart,  so  let  him  give,  not 
grudgingly  or  of  necessity,"  plainly  signify 
a  liberty  permitted  to  the  Christian  in  this 
respect,  which  is  not  consistent  with  the  idea 
that  a  certain  lixed  portion  of  his  means  are 
expected  from  him  by  God.  Now,  if  we 
have  proved  our  point  by  other  and  sufficient 
reasons,  such  passages  cannot  have  the  least 
power  to  overthrow  it.  They  are,  in  that 
case,  in  the  JSTew  Testament,  precisely  paral- 
lel passages  to  others  in  the  Old,  which  we 
have  seen  to  appeal  to  the  individual  gener- 
osity of  the  Israelites,  without  their  interfer- 
ing in  any  measure  with  their  obligation  in 
the  matter  of  the  tenth.  The  passage  above 
quoted  can  no  more  set  aside  the  Christian's 
duty  to  give  his  tenth  to  God,  than  the  fol- 
lowing passage  set  aside  the  Jew's  obligation 
to  do  so :  "  Speak  unto  the  children  of  Israel 
that  they  bring  me  an  offering;  of  every 
man  that  giveth  it  willingly  with  his  heart 
ye  shall  take  my  offering."  Both  passages 
are,  in  fact,  appeals  to  the  free  spirit  of  those 
who,   having   the    means   of  being   liberal 


104      MEASUKE  OF  ClIKISTlAN  LlBEKALITr. 

above  that  measure  of  a  tenth  laid  down  for 
common  observance,  think  they  can  expend 
their  abundance  no  way  so  well  as  in  the 
cause  of  God.  Such  texts  as  that  from 
2  Cor.  ix,  7,  are,  in  fact,  passages  that  will 
come  under  our  consideration  in  the  next 
chapter,  when  we  treat  of  the  Christian's 
free-will  offerings. 

We  have  now  concluded  our  arguments 
on  this  important  subject,  and  have,  as  we 
think,  fully  established  that  we  are  under 
the  same  obhgations  to  God  in  the  disposal 
of  our  means  that  his  servants  of  old  lay  un- 
der. There  must  have  been,  we  suppose,  a 
peculiar  propriety  in  the  proportion  of  a 
tenth.  Even  if  Abraham  and  Jacob  gave  it 
not  in  accordance  with  the  divine  command, 
which  however  we  are  quite  satisfied  they 
did,  yet  God  in  selecting  their  measure  of 
liberality  as  that  which  was  to  regulate  the 
liberality  of  Israel,  stamped  it  with  the  im- 
press of  his  approval  as  that  which  was  from 
man  a  suitable  acknowdedgment  of  his  sove- 
reignty, a  becoming  expression  of  man's 
gratitude,  and  a  somewhat  adequate  means 
of  maintaining  his  worship  in  the  world. 
Had  we  no  other  reason  than  that  arising 
from  this  consideration,  it  would  surely  ill 
become  fallible  and  erring  man  to  attempt 


MEASURE  OF  CHRISTIAN  LIBERALITY.      105 

to  set  up  any  other  standard  for  his  liberality 
than  that  which  Infinite  Wisdom  had  set  be- 
fore him,  doubtless  for  his  imitation.  It  had 
been  our  part  to  follow  in  a  humble  spirit 
the  guidance  of  the  Most  High,  satisfied  that 
it  was  the  best. 

In  taking  leave  of  this  part  of  our  subject 
we  do  not  feel  ourselves  bound,  nor  indeed 
would  our  space  permit  us,  to  enter  upon  the 
question  as  to  whether  there  are  not  excep- 
tions, and  what  they  are,  to  this  general  ob- 
ligation. That  there  may  be  such  we  do  not 
deny,  but  neither  do  we  suppose  them  to  be 
more  than  may  be  supposed  to  have  existed 
in  the  Jewish  dispensation.  The  poor  of  the 
land  doubtless  w^ere  exempt :  sudden  and 
unexpected  losses  making  it  difiicult,  per- 
haps impossible,  to  meet  our  lawful  engage- 
ments, in  all  probability  excuse.  But  on 
this  point  we  will  not  now  enter  any  further. 
Man's  excuses,  let  him  ever  remember,  must 
be  submitted  to  the  scrutiny  of  Him  whom 
they  deprived  of  his  required  homage. 


J 


106     MEASURE  OF  CHRISTIAN  LIBERALITY. 


CHAPTER  X. 

"HE  WHICH  SOWETH    BOUNTIFULLY    SHALL  REAP 
ALSO    BOUNTIFULLY." 

In  the  Jewish  dispensation  we  have  seen 
that  there  were  those  of  whom  God  expected 
more  than  the  general  tenth,  and  wlio  gladly 
responded  to  his  call.  We  believe  both  that 
the  same  claim  is  made  now,  and  that  the 
Christian  Church  has  afforded  as  bright  ex- 
amples of  devotion  to  God  as  can  be  met 
with  in  former  times.  It  would  be  strange, 
indeed,  if  it  w^ere  otherwise  :  strange  if  in  the 
darker  day  and  the  less  favored  Church  a 
greater  return  was  either  expected  or  made. 
It  is  not  thus  that  God  deals  with  man.  The 
day  of  increased  privilege  is  ever  that  of  in- 
creased responsibility,  and  the  season  of 
bounty  is  also  that  of  gratitude.  As  the 
rain  and  the  sunshine  are  met  by  the  earth's 
putting  forth  a  fresher  green,  and  arraying 
herself  in  fairer  colors,  so  the  dew  of  heav- 
enly grace  falls  upon  the  believer's  heart, 
and  the  quickening  influence  of  the  Spirit  is 
imparted  to  him,  that  he  may  bring  forth  in 
his  life  the  fruits  of  righteousness,  and  ex- 


[Measure  of  christian  liberality.    107 

hibit  in  liis  conversation  the  beauty  of  lioli- 
aess.  "Unto  whomsoever  much  is  given, 
of  him  shall  be  much  required ;  and  to 
whom  men  have  committed  much,  of  him 
they  will  ask  the  more." 

In  considering  the  free-will  offerings  of 
Israel,  we  saw  that  in  some  cases  they  be- 
came of  a  permanent  nature,  while  the 
more  remarkable  and  important  of  them 
were  called  forth  on  the  occasions  of  build- 
ing and  furnishing  the  house  of  God.  It 
was  well  said  by  the  pious  IN^ehemiah,  when 
asked  to  leave  his  work  on  the  second  tem- 
ple, that  he  "  could  not  come  down,  for  he 
was  doing  a  great  work."  No  doubt  he  was 
doing  a  great  work  in  rebuilding,  in  the 
troubled  times  on  which  he  fell,  the  house 
which  Solomon  had  raised  amid  the  quiet  of 
a  peaceful  reign,  and  whose  glory  was  to  be 
greater  than  that  of  the  former  house  when 
sanctified  by  the  footsteps  of  its  Lord.  But 
incomparably  more  majestic  and  dearer  to 
God  is  that  temple  which  is  rearing  now, 
and  on  which  Christians  are  called  upon  to 
expend  their  free-will  offerings.  The  Jewish 
historian  mentions  with  his  nation's  pride  the 
vast  stones  which  constituted  the  beauty  and 
strength  of  the  temple  on  Mount  Sion ;  but 
each  stone  in  the  spiritual  temple  is  an  im- 


108      MEASURE  OF  CHKI8TIAN  LIBER ALITY*. 

mortal  soul,  which  naught  but  the  blood  of 
Christ  could  purchase,  which  is  in  itself  a 
temple  for  the  Holy  Ghost.  Joseph  us  de- 
scribes the  Jewish  building  as  covered  with 
plates  of  gold,  reflecting  back  at  break  of 
day  the  fiery  splendor  of  the  sun,  or  appear- 
ing: at  a  distance  like  a  mountain  covered 
with  snow.  To  human  eyes,  indeed,  in  the 
spiritual  temple  there  is  no  such  glory,  but  to 
the  eye  of  God  it  is  beautiful  and  glorious, 
'•  having  neither  spot,  nor  wrinkle,  nor  blem- 
ish ;"  but  reflecting  back  the  splendor  of  the 
incarnate  Son,  and  clothed  in  the  righteous- 
ness of  Christ.  The  materials  and  workmen 
of  Jerusalem's  temple  were  brought  togeth- 
er from  various  and  distant  places :  the 
mountains  of  Judea  afforded  their  quarries, 
Ophir  its  gold,  Lebanon  its  cedars,  Babylon 
its  curtain  vailing  the  holy  place,  Tyre  its 
cunning  w^orker  in  brass  ;  but  the  materials 
and  laborers  of  the  Christian  temple  are  col- 
lected from  every  clime.  They  come  from 
lands  bound  by  eternal  frosts,  or  parched  by 
a  burning  sun ;  the  broad  prairie,  the  deep 
valley  amid  Alpine  mountains,  the  lonely 
isles  of  the  Pacific,  send  their  contributions ; 
the  huge  cities  of  Europe, — its  dark  mines 
unblessed  by  the  light  of  day,  its  crowded 
factories  and  panting  furnaces,  supply  their 


MEASURE  OF  CHRISTIAN  LIBERALITY.     109 

portion  of  the  building ;  the  rich  plains  of 
India,  even  unchanging  China  and  suspicions 
Japan,  are  represented  there.  The  Jew  es- 
timated the  greatness  of  his  temple  by  the 
length  of  time  it  took  to  perfect  it ;  but  ours 
has  been  in  progress  of  building  since  God 
laid  its  foundation-stone  in  the  promise  of 
Christ  to  our  fallen  parents.  It  is  still  un- 
finished after  six  thousand  years  ;  stone  is 
being  laid  on  stone,  but  the  last  is  not  yet 
placed.  In  the  temple  at  Jerusalem  David 
contemplated  a  house  "  exceeding  magnifi- 
cal,  of  fame  and  glory  throughout  all  coini- 
tries ;"  and  such  a  house  was  built  whose 
fame  attracted  the  attention,  and,  when  they 
saw  it,  the  wonder  of  those  who  had  seen 
]N^ineveh  and  Babylon,  Athens,  and  Alex- 
andria, and  Rome  in  their  glory.  But  what 
was  its  fame  compared  with  that  of  the  tem- 
ple of  which  we  speak  ?  When  its  first 
stone  was  laid,  Satan  saw  it  with  dismay, 
and  spoke  of  it  in  the  councils  of  the  fiends, 
while  angels  took  up  the  song  of  praise.  It 
has  advanced  amid  the  strife  of  tongues  and 
the  din  of  contention,  the  mean  man  and  the 
great  taking  part  either  for  or  against,  but 
none  neutral  here.  To  overthrow  its  walls 
and  dig  up  its  foundations,  fiendish  malice 
has  plotted,  and  the  brutal  violence  of  man 


110     MEASUKE  OF  CHKISTIAN  LESEEALITY. 

has  toiled ;  while,  to  raise  still  higher  those 
walls,  and  to  crown  them  with  battlements 
and  turrets,  zealous  men  have  labored,  and 
enduring  men  have  suffered,  and  angels 
have  speeded  on  their  errands  :  it  is  a  "spec- 
tacle to  the  world,  and  to  angels,  and  to 
men  ;"  it  is  spoken  of  beyond  the  confines 
of  earth,  wherever  spirits  go  ;  its  fame  has 
spread  even  to  the  furthest  stars.  Such  is 
the  glorious  spiritual  temple  which  is  ever 
in  progress  now  ;  which  calls  on  those  who 
would  be  fellow-helpers  to  the  truth  for  their 
free-will  offerings  with  far  more  powerful 
voice  than  did  the  Jewish  house  :  for  even  a 
heathen  could  say  of  God,  "His  pleasure 
lies  not  in  the  magnificence  of  temples  made 
with  hands,  but  in  the  piety  and  devotion 
of  consecrated  hearts." 

If  in  the  Christian  dispensation  there  ex- 
ists this  great  cause  for  the  liberality  of  tlie 
afiluent,  do  we  not  hear  sounding  in  the 
believer's  ear  now  the  same  divine  voice 
which  came  to  Israel  in  the  wilderness? 
"  Bring  me  an  offering ;  of  every  man  that 
giveth  it  willingly  w^ith  his  heart  ye  shall 
take  my  offering."  Yes,  we  are  persuaded 
that  it  is  thus  that  we  are  to  take  those  pas- 
sao:es  of  the  New  Testament  Avhich  leave  to 
the  discretion  and  liberality  of  each  believer 


MEASUKE  OF  CIIKISTIAN  LIBERALITY.     Ill 

the  amount  of  liis  gifts  to  God.  They  clash 
not  with  that  claim  which  God  makes  on  iis 
all  alike  for  a  definite  portion  of  onr  sub- 
stance, for  surely  in  the  New  Testament  it  is 
not  permitted  to  the  believer,  if  he  were  so 
disposed,  to  close  his  purse  against  tlie 
claims  of  God's  cause  upon  it,  and  to  say, 
"  My  liberaUty  is  left  absolutely  to  my  own 
discretion  ;  I  will  not  surrender  my  liberty  ; 

1  will  give  little,  or  nothing,  if  so  I  please." 
Against  such  ideas  our  text  is  decisive :  "  If 
any  man  provide  not  for  his  own,  and 
specially  for  those  of  his  own  house,  he  hath 
denied  the  faith,  and  is  w^orse  than  an  infi- 
del."    AYe  must  then  take  such  passages  as 

2  Cor.  ix,  T,  according  to  the  analogy  of 
Scripture ;  we  must  rej^udiate  as  wholly 
alien  from  their  meaning  that  sense  which 
selfishness  and  covetousness  would  put  upon 
them,  that  the  believer  may,  if  he  pleases, 
wliolly  refuse  the  aid  of  his  means  to  further 
the  cause  of  God,  or  may  reduce  his  propor- 
tion to  any  amount,  however  small,  that 
suits  his  narrow  spirit.  Such  is  altogether 
opposed  to  the  spirit  of  the  Christian  dispen- 
sation, whose  motto  is,  "  Freely  ye  have  re- 
ceived, freely  give."  Such  passages  are 
appeals,  not  to  the  meanness  of  the  covetous 
mind,  but  to  the  liberality  of  hearts  which 


112      MEASURE  OF  CHKISTIAN  LIBEKALITY. 

God  hath  touched  with  a  sense  of  his  own 
exceeding  goodness  and  bounty,  not  merely 
in  his  gifts  of  temporal  blessing,  but  more, 
infinitely  more,  in  his  spiritual  blessings,  the 
gift  of  eternal  life  in  his  dear  Son  our  Lord, 
and  the  gift  of  the  Holy  Ghost  to  fit  and 
prepare  the  Christian  for  his  heavenly  in- 
heritance. It  is  to  such  that  the  exhorta- 
tions of  the  JSTew  Testament  are  addressed, 
and  they  would  never  dream  of  taking  ad- 
vantage of  the  discretion  left  them,  to  nar- 
row and  curtail  their  bounty — to  contract  it 
within  closer  bounds  than  the  minimum  of 
Jewish  acknowledgment,  till  it  dwindled 
down  to  some  mere  trifle  unworthy  of  them 
to  offer  or  of  God  to  accept.  When  salva- 
tion visited  the  house  of  Zaccheus,  and  this 
lost  son  of  Abraham  was  found  by,  and  had 
found  Christ,  straightway  it  was,  "  Behold, 
Lord,  the  half  of  my  goods  I  give  to  the 
poor."  When  the  "free  Spirit"  descended 
into  the  liearts,  as  well  as  dwelt  upon  the 
tongues,  of  the  Christians  at  Jerusalem,  in 
their  love  and  joy  ''all  that  believed  were 
together,  and  had  all  things  common  ;  and 
sold  their  possessions  and  goods,  and  parted 
them  to  all  men  as  every  man  had  need." 
It  required  but  the  announcement  that  fam- 
ine was  about  to  try  those  self-denying  men, 


MEASURE  OF  CHKISTIAN  LIBERALITY.      113 

to  determine  the  distant  Christians  of  Anti- 
och  to  send  them  relief,  "  each  man  accord- 
ing to  his  ability."  And  when  the  same 
claim  was  laid  before  the  Churches  of  Mace- 
donia, he,  who  had  himself  given  up  all  for 
Christ,  bore  them  the  record,  that  "  to  their 
power,  yea,  and  beyond  their  power,  they 
were  willing  of  themselves,"  not  requiring 
the  golden  tongue  of  eloquence  to  draw  from 
them  some  half-gi-udged  and  insufficient 
tribute,  but  themselves  supplicating  the 
apostle  ^'  with  much  entreaty  that  he  would 
receive  the  gift."  It  was  to  such  men  that 
discretionary  appeals  were  made,  "  Let  each 
give  as  he  is  disposed  in  his  heart,"  and  it  is 
in  the  light  of  their  abounding  liberality  that 
we  must  interpret  such  appeals.  They  are, 
in  fact,  the  invitations  of  the  'New  Testa- 
ment to  the  Christian  for  his  free-will  offer- 
ings, even  as  we  saw  the  same  addressed  in 
the  Old  Testament  to  those  who  in  the  wil- 
derness gave  with  glad  spirit  their  best  and 
richest  possessions,  or,  settled  in  Canaan,  re- 
joiced to  imitate  the  bounty  of  the  princely 
hearts  of  David  and  Solomon. 

Is  any  one,  then,  still  disposed  to  rely  on 

such  texts  as  authorizing  him  to  give  as  little 

as  he  pleases  in  the  cause  of  God  ?  to  him 

we  would  say,  "It  is  not  for  you  to  interpret 

8 


114      MEASURE  OF  CHRISTIAN  LIBERALITY. 

them  differently  from  those  to  whom  they 
were  first  addressed.  Understand  them  as 
they  did,  and  you  will  understand  them 
aright ;  but  in  that  case  most  assuredly  you 
will  take  from  them  no  encouragement  for  a 
niggardly  offering,  or  a  covetous  refusal. 
Or,  if  you  will  insist  on  the  letter  of  the 
text,  while  you  deny  its  spirit,  we  must  then 
only  refer  you  to  the  apostle  who  wrote  for 
you ;  he  will  tell  you  of  w^hat  kind  your 
faith  is;  he  will  describe  it  by  one  fearful 
word ;  he  will  tell  you  it  is  '  dead.' " 

While  the  great  majority  of  mankind 
hardly  earn  their  "  bread  in  the  sweat  of  the 
brow ;"  while  a  smaller  number  are  happily 
placed  in  that  mean  which  the  wise  man 
describes  as  life's  most  desirable  and  safest 
condition,  there  are  others,  and  they  in  every 
wealthy  country  no  inconsiderable  number, 
who  abound  in  the  possessions  of  this  world. 
They  are  those  whom  Scripture  describes  as 
''  the  rich ;"  whose  besetting  sins  in  some 
places  it  boldly  denounces ;  whose  deep  re- 
sponsibility it  insists  on  in  others ;  whose 
snares  and  temptations  it  delineates  with  the 
faithful  and  anxious  tongue  of  love ;  whose 
great  reward  it  delights  to  portray  if  they 
take  heed  to  their  trust.  Such  persons  are 
in  double   danger,  and  Scripture  does  not 


MEASURE  OF  CHRISTIAN  LIBERAXITY.      115 

disguise  their  danger.  They  do  not  often 
hear  the  truth  from  those  who  surround 
them.  While  their  wealth  places  every 
gratification ,  sinful  as  well  as  innocent,  with- 
in their  power,  and  the  craving  of  a  corrupt 
heart  urges  them  to  gratify  every  wish,  they 
seldom  meet  with  those  who  have  sufficient 
love  and  boldness  and  purity  of  intention  to 
warn,  exhort,  and  entreat  them.  Indiffer- 
ence carelessly  sees  them  hastening  to  eter- 
nal ruin ;  or  in  snaring  fear  ties  the  tongue 
that  might  otherwise  have  uttered  the  sea- 
sonable saving  word, — or  self-interest  silences 
him  who  fears  to  make  an  enemy  or  alienate 
a  patron  by  speaking  the  truth.  O,  that 
such  would  turn  in  their  danger  to  that  guide 
which  neither  fears,  nor  flatters,  nor  betrays, 
— to  that  word  of  life  written  by  the  hands 
of  men,  but  bearing  in  its  every  word  the' 
impress  of  God's  wisdom  and  love.  There 
they  would  see  their  peril,  and  there  the  way 
of  safety. 

It  is  to  such  that  special  appeals  are  made 
in  Scripture  for  special  liberality,  as  one  of 
the  obligations  consequent  on  riches,  and 
one  great  means  of  escaping  their  dangers. 
What  is  enough  from  others,  is  not  enough 
from  them.  When  comfort,  elegance,  even 
grandeur,  have  been  secured,  there  is  yet  an 


116      MEASURE  OF  CHRISTIAN  LIBERALITY. 

overplus,  with  many  a  large  one.  Now  after 
a  certain  sum  little  can  be  spent  lavjfully  on 
ourselves.  It  is  related  of  the  late  Louis 
Philippe  of  France,  the  richest  man  in  Eu- 
rope, that  of  all  his  vast  private  income,  he 
expended  on  himself  not  more  than  four 
hundred  pounds  a-year ;  the  remainder  was 
spent  on  other  things, — ^the  encouragement 
of  the  fine  arts,  the  advancement  of  science, 
the  promotion  of  industry,  the  improvement 
of  agriculture  and  commerce.  Now  there 
are  with  us  numbers  of  individuals,  not  pos- 
sessed, it  is  true,  of  equal  wealth,  but  yet 
possessed  of  wealth  over  and  beyond  their 
own  personal  wants.  On  what  is  this  over- 
plus to  be  expended  ?  We  speak  not  of  un- 
lawful gratifications ;  on  them  the  Christian 
may  not  expend,  at  the  peril  of  his  salvation, 
any  the  smallest  portion  of  what  belongs  all 
of  it  to  God.  The  lusts  of  the  body,  the 
covetous  desires  of  the  mind,  cannot  justify 
the  expenditure  of  the  least  of  God's  goods ; 
and  fearful  will  be  the  account  which  he 
must  render  to  his  Judge,  who  shall  be  com- 
pelled to  own  that  in  his  stewardship  he 
expended  his  Master's  money  in  oppressing 
the  poor,  or  defrauding  his  creditor  of  his 
right,  in  gluttony  or  drunkenness,  at  the 
gaming-table,  or  in  the  degrading  pursuits 


MEASURE  OF  CHRISTIAN  LEBEEALITY.      IIY 

of  impurity  and  lewdness.  We  speak  not  at 
all  of  such  a  use  of  riches,  nor  do  we  pre- 
tend to  condemn  the  application  of  them  to 
the  useful  or  the  elegant  arts  and  industries 
of  life.  We  do  not  see  why,  according  to 
his  taste,  the  wealthy  man  may  not  have  his 
gallery  of  paintings  and  sculpture,  or  his 
splendid  conservatory,  or  his  noble  mansion, 
or  his  tasteful  pleasure-grounds.  These  are 
all  lawful  in  their  way,  and  the  expenditure 
upon  them  supports  the  industrious  classes 
of  the  community.  But  what  we  do  insist 
upon  is  this,  that  amid  the  plans  and  specu- 
]ations  of  the  wealthy,  tlie  honor  and  cause 
of  Him  who  bestowed  all  this  wealth  should 
not  be  forgotten,  or  rather  should  surely 
occupy  a  prominent  place.  To  what  can 
wealth  be  so  worthily  devoted  as  to  the 
glory  of  its  great  Owner  ?  Nor  can  we  see 
how  in  any  other  way  the  heart  of  the  rich 
man  can  be  preserved  from  the  insnaring 
power  of  Mammon  than  by  spending  it 
freely  in  the  service  of  God.  So  thought 
one,  who  had  wealth  in  his  power,  but  gave 
it  up  for  Christ :  "  Charge  them  who  are  rich 
in  this  world,"  he  wrote  to  Timothy,  as  an 
essential  part  of  his  duty,  "  that  they  be  not 
high-minded,  nor  trust  in  uncertain  riches, 
but  in  tlie  living  God ;  that  they  do  good, 


118      MEASURE  OF  CHRISTIAN  LIBERALITY. 

that  they  be  rich  in  good  works^  ready  to 
distribute,  willing  to  communicate."  Here 
was  the  apostle's  safeguard  against  the  snares 
of  wealth, — a  recollection  of  its  uncertainty, 
and  of  God's  eternal  life,  together  with  a 
fiee  expenditure  of  it  in  every  way  that  the 
cause  of  God  requires.  How  many  those 
ways  are  we  will  see  in  a  succeeding  chapter. 
In  the  expenditure  of  the  wealthy  we  claim 
a  place — the  leading  place ^  for  God.  Amid 
the  expense  of  equipage,  and  servants,  and 
horses, — amid  the  decoration  of  houses,  and 
the  arrangement  of  landscape  and  garden, — 
amid  the  encouragement  of  those  arts  which 
embellish  life,  or  expand  a  nation's  industry 
and  wealth, — O,  let  that  greatest  of  all  causes 
be  first  in  your  mind — the  cause  of  God  and 
of  eternal  life.  To  relieve  even  the  temporal 
wants  of  struggling  industry;  to  cheer  the 
home  of  the  widow  and  the  oi*phan ;  to  re- 
move the  spiritual  darkness  of  a  benighted 
district ;  to  be  the  humble  but  most  honored 
means  of  adding  even  one  living  stone  to  the 
glorious  temple  of  the  living  God — these 
are  more  useful,  greater,  and  more  endur- 
ing works  than  to  erect  a  Crystal  Palace  for 
the  admiration  of  the  world,  to  cast  across 
an  arm  of  the  sea  a  great  highway  of  com- 
munication, or  to  send  beneath  the  broad 


MEASURE  OF  CHRISTIAN  LIBERALITY.      119 

ocean  with  tlie  swiftness  of  thought  the  in- 
terchange of  the  messages  of  the  nations. 
These  works,  no  doubt,  are  wonderful, — sug- 
gestive of  the  greatness  of  man,  who  con- 
ceived and  executed  them, — suggestive  of 
the  infinite  greatness  of  Him  whose  creature 
man  is.  But  they  may  disappoint  the  hopes 
which  attended  their  formation,  and  are, 
after  all,  to  perish ;  some,  perhaps,  like  the 
dream  of  the  night;  all,  however  lasting, 
when  "the  earth  and  the  works  that  are 
therein  shall  be  burned  up."  The  telegraph 
may  oftener  communicate  the  tidings  of 
wrong  and  of  disaster  than  of  right  and 
prosperity;  may  oftener  convey  the  tones 
of  anger  or  the  message  of  defiance  than 
those  of  peace  and  of  good-will  among  men ; 
and  the  glittering  fabric,  which  in  the  bright 
anticipations  of  many  was  to  usher  in  the 
brotherhood  of  nations,  may  only  have  been 
the  harbinger  of  war  and  desolation.  But 
the  least  work  done  for  the  love  of  Christ, 
and  in  the  mind  of  a  disciple,  is  never  lost — 
it  survives  the  wreck  of  nations  and  the  ruin 
of  the  world :  it  follows  the  believer  to  his 
place  of  glory — it  is  never  forgotten  by  Him 
who  treasures  up  the  actions  of  his  saints. 

And  He  does  so  precisely  in  the  degree 
that  they  feel  themselves  undeserving  of  his 


120      MEASURE  OF  CHRISTIAN  LIBERAXTrY. 

goodness.  With  the  bountiful  Christian 
there  is  as  little  notion  of  merit  in  his  works 
as  we  saw  to  exist  in  the  mind  of  the  bounti- 
ful Israelite.  There  is,  in  fact,  no  such  word 
in  his  lips.  He  gladly  turns  from  his  merits, 
since  God  does  not  mention  them  ;  for  what 
are  they?  'Not  the  merit  of  eternal  life — 
that  he  knows  to  be  the  gift  of  God  in 
Christ ;  his  merits  are,  separation  from  God, 
exclusion  from  heaven,  the  society  of  the 
lost.  He  knows  of  no  other  that  belongs 
to  him. 


MEASUKE  OF  CHRISTIAN  LIBERALITY.      121 

CHAPTEK  XI. 

"THE  FIELD  IS  THE  WORLD.'' 

W^E  have  thus  considered  the  main  subject 
of  our  essay,  What  is  the  proportion  of  his 
means  which  the  Christian  should  give  to 
God  ?  "We  will  not,  however,  take  our  leave 
of  it  without  some  further  reflections.  The 
inquiry  soon  suggests  itself  to  the  mind  in 
immediate  connection  with  our  conclusion, 
If  we  are  thus  to  give  to  God  of  our  sub- 
stance, in  what  manner  does  he  expect  us 
to  bestow  it?  The  answer  opens  a  wide 
field,  indeed,  for  reflection ;  but  one  over 
which  we  must  now  pass  very  swiftly.  The 
briefest  consideration  of  it  will  show  us  how 
many  are  the  objects  which  call  on  us  with 
'oud  voice  for  assistance,  and  attention  to 
which  redounds  not  only  to  the  glory  of  God, 
but  also  to  the  best  interests  of  man,  even  in 
this  present  life.  In  what  manner  the  oflPer- 
ings  of  the  ante-Mosaic  times  were  expend- 
ed we  cannot  certainly  know,  further  than 
that  a  portion  of  them  at  least  were  used  in 
sacrifices  to  God,  in  hospitality  to  the  stran- 
ger, and  relief  of  the  poor.     Their  use  in 


122      MEASURE  OF  CHRISTIAN  LIBERALITY. 

Jewish  times  is  pointed  out  by  God  himself 
in  the  law ;  while  the  'New  Testament,  also, 
is  explicit  in  informing  us  of  the  manner  in 
which  he  requires  his  portion  of  the  Chris- 
tian's substance  to  be  used.     Various,  in- 
deed, are  the  objects  which  he  lays  before 
his  people,  and  intrusts  to  their  care  and  lib- 
erality.   The  Christian  dispensation  is  intend- 
ed for  the  world  at  large ;  the  field  of  the 
Christian's  sjmipathy  and  aid  is  coextensive. 
One  brief  reflection   will  not  be  out  of 
place  before  we  consider  the  subject  of  the 
present  chapter.     If  we  will  but  remember 
what  is  literally  the  fact,  that,  in  bestowing 
his   assistance    on   its   various   objects,  the 
Christian  is  only  giving  what  belongs,  not  to 
himself,  but  to  God,  it  will  be  apparent  with 
how  much  greater  authority  he  may  be  ap- 
pealed to,  and  what  far  greater  power  such 
appeals  will  be  likely  to  have.     It  is  too  fre- 
quently the  case  that  in  the  bestowal  of  his 
means  in  the  service  of  God,  the  notion  of 
duty  or  obligation  is  often  as  little  felt  as  it 
is  in  mere  secular  matters  ;  and  so  it  hap- 
pens that  what  may  be  given  to  a  cause  elo- 
quently pleaded  is  denied  to  the  same  cause 
when  feebly  put  before  us.     Let  the  believer 
but  reflect  that  in  reality  he  has  no  right  tc 
withhold  his  assistance,  that  he  is  only  al- 


MEASURE  OF  CHKISTIAN  LIBEEALITT.     123 

lowed  the  discretion  of  selecting  siicli  objects 
as  appear  to  liim  most  to  require  aid,  but 
that  what  he  is  asked  for  is  not  really  his  but 
God's,  and  lie  will  see  the  propriety  of  alter- 
ing his  conduct,  and  to  look  less  to  the  man- 
ner of  advocacy,  and  more  to  the  cause 
which  is  advocated. 

In  the  expenditure  of  the  Christian's  oifer- 
ings,  the  support  of  the  gospel  ministry 
among  ourselves  occupies  the  leading  place. 
They  wlio  are  God's  embassadors  to  convey 
his  message  to  man  are  his  first  objects  in 
the  distribution  of  the  portion  which  he 
claims  for  liimself.  It  is  their  right,  which 
cannot  be  withheld  from  them  without  guilt. 
"  They  who  preach  the  gospel  should  live  of 
the  gospel,"  by  the  same  divine  ordinance 
that  gave  to  the  Jewish  priesthood  a  share 
of  the  altar  sacrifices.  They  who  have  sep- 
arated themselves  from  secular  business  to 
devote  themselves  to  the  service  of  their 
Redeemer,  and  the  salvation  of  his  wander- 
ing sheep,  should  not  have  their  thoughts 
distracted  from  their  calling  by  poverty  and 
w^ant  at  home.  "Let  it  not  be  thouo-ht," 
says  Mr.  James,  speaking  on  this  subject, 
"  that  what  is  given  to  a  minister  is  a  char- 
itable donation;  it  is  the  payment  of  a  just 
debt.     It  is  what  Christ  claims  for  his  faith- 


1  24     MEASURE  OF  CHRISTIAl^  LIBERALITY. 

ful  servants,  and  which,  cannot  be  withheld 
without  robbery.  I  spurn  for  myself  and 
my  brethren  the  degrading  apprehension 
that  we  are  supported  by  charity.  We  are 
not  clerical  pensioners  upon  mere  bounty. 
Our  appeal  is  to  justice,  and  if  our  claims 
are  denied  upon  this  ground,  we  refuse  to 
plead  before  any  other  tribunal,  and  refer 
the  matter  to  the  great  assize."  We  know 
of  no  money  so  well  spent  as  this,  in  what- 
ever view  regarded.  It  is  the  most  direct 
homage  to  God,  being  given  to  his  servants. 
It  maintains  the  preaching  of  those  grand 
truths  which  are  for  the  salvation  of  immor- 
tal souls.  Even  on  the  grounds  of  worldly 
expediency,  it  is  more  for  the  temporal  in- 
terests of  nations  than  any  other  expenditure. 
"  Ye  are  the  salt  of  the  earth,"  said  Christ  to 
his  apostles  ;  and  well  and  truly  has  Hooker 
called  every  embassador  of  his  "  a  pillar  of 
that  commonwealth  wherein  he  faithfully 
serveth  God."  Take  away  from  a  nation  its 
gospel  ministrations ;  silence  the  message  of 
peace,  and  the  word  of  exhortation,  rebuke, 
and  warning,  and  you  will  quickly  reduce  it 
to  that  utter  degeneracy  of  mind  and  morals 
which  is  the  certain  precursor  of  decay  and 
ruin.  It  is  righteousness  which  is  the  great 
exalter  of  one  nation  above  another;  and 


MEASURE  OF  CHRISTIAN  LIBERALIl^Y.      125 

true  religion  more,  far  more  than  any  other 
thing,  produces  those  principles  of  morality, 
of  activity,  of  prudence  and  industiy,  of 
temperance  and  endurance,  which  make  a 
people  great  at  home,  and  respected  and 
powerful  abroad.  What  has  preserved 
wealthy  England  from  falling  into  that 
effeminacy  of  manners,  that  luxury  and  vic- 
ious indulgence,  which  extinguished  the 
'Spirit  of  Greece  and  Rome,  and  paved  the 
way  for  their  downfall  ?  Without  hesitation 
we  say  it  is  her  possession, — too  partial,  alas ! 
• — of  true  religion.  What  the  Latin  poet 
said  to  imperial  Rome  may  with  much 
greater  truth  be  said  of  Britain :  "  Thou 
bearest  rule,  because  thou  submittest  thy 
will  to  heaven."  To  the  possession  of  the 
truth  and  to  its  influence  we  refer,  under 
God,  the  greatness  of  our  country,  and  while 
she  retains  them  we  will  not  fear  her  over- 
throw. 

The  education  of  the  young  of  our  land, 
not  merely  in  secular  learning,  but  far  more 
in  instruction  taken  from  God's  holy  word, 
is  another  leading  object  which  God  has 
placed  before  us.  No  wise  man  will  esteem 
as  of  little  importance  the  education  of  youth 
for  their  calling  in  this  present  world ;  but 
most  assuredly,  too,  there  is  no  man  of  real 


126      MEASURE  OF  CHRISTIAN  LIBERALITY. 

wisdom  who  will  not  hold  it  of  infinitely 
greater  moment  to  train  the  soul  for  heaven. 
If  it  be  the  mark  of  a  contracted  and  mis- 
taken mind  to  despise  and  neglect  man's 
education  for  his  position  in  this  life,  it  is  the 
mark  of  a  mind  immeasurably  more  nar- 
row and  mistaken  to  neglect  the  moral 
training  and  the  religious  knowledge  with- 
out which  man  cannot  be  fitted  for  his  heav- 
enly inheritance.  And  therefore  it  is  that 
the  infallible  guide-book  of  the  Christian  is 
so  explicit  and  so  earnest,  "Thou  shalt  teach 
them  diligently  unto  thy  children."  The 
Scriptural  school,  then,  in  which  the  poor 
of  our  land  and  of  our  people  may  learn  of 
their  Saviour,  and  be  taught  to  aspire  from 
the  midst  of  their  poverty  and  lowliness  to  a 
place  in  his  kingdom,  is  a  fit  object  of  our 
sympathy  and  assistance. 

The  propagation  of  the  religion  of  the 
Saviour  throughout  the  world,  by  the  circu- 
lation of  Holy  Scripture,  a  sound  religious 
literature,  and  missionary  exertion,  is  an- 
other grand  object,  which  God  has  com- 
mended to  our  care.  "Preach  the  gospel  to 
every  creature"  is  the  divine  command: 
"be  fellow-helpers"  to  those  who  "go  forth 
for  Christ's  sake"  is  the  duty  of  all  Chris- 
tians, according  to  St.  John.     This  subject 


MEASUPwE  OF  CHRISTIAN  LIBEKAI.ITY.      127 

naturally  divides  itself  into  efforts  to  evan- 
gelize the  heathen,  to  turn  the  heart  of 
Israel  to  that  Lord  and  Messiah  whom  they 
have  denied,  and  to  reclaim  from  the  super- 
stitions and  idolatries  into  which  it  has 
fallen  a  large  portion  of  the  professing  Chris- 
tian Church.  We  need  not  dwell  on  our 
duty  of  evangelizing  heathen  lands,  l^o 
Christian  can  for  a  moment  doubt  his  duty 
on  this  head,  or  its  urgent  need  to  those 
who,  "  being  without  God,  are  also  without 
hope  in  the  w^orld."  Over  how  large  a  por- 
tion of  mankind  the  shadow  of  heathen 
darkness  still  rests,  it  is  fearful  to  contem- 
plate. As  little  doubt  can  there  be  of  our 
duty  to  proclaim  in  the  Jewish  ear  the  gos- 
pel of  our  Saviour.  It  is  true  they  have, 
and  hold  with  wonderful  tenacity,  their 
ancient  law^,  and  that  in  that  law  the  gospel 
is  preached.  But,  alas !  the  vail  is  on  their 
hearts  when  they  read  the  law,  and  they  do 
not  see  that  Christ  crucified,  as  w^elL  as  glo- 
rious, is  its  hope  and  its  fulfilment.  They 
come,  then,  under  the  class  of  those  who 
having  not  the  gospel  require  its  proclama- 
tion ;  and  sure  we  are  that  right  dear  in  the 
sicfht  of  the  Lord  is  their  work  who  seek  to 
bring  to  Jesus  the  people  that  once  were, 
and  will  again  be,  "the  apple  of  his  eye." 


128      MEASURE  OF  CHKISTIAJST  LIBERALITY. 

N^or  can  it  be  doubted  that  it  is  the  be- 
liever's duty  to  reclaim  from  error  fallen 
Churches.  Prominent  among  these  is  that 
gigantic  Church  of  Papal  Kome,  which  has 
extended  her  sway,  and  spread  her  corrup- 
tion, over  the  earth.  To  her  as  their  proper 
object  point  all  those  various  marks  which 
inspiration  has  given  us,  that  we  may  know, 
guard  against,  and  shun  the  grand  apostasy 
from  the  faith.  And  though  some  sound 
and  earnest  upholders  of  the  truth  may 
doubt  if  Rome  be  indeed  the  predicted  apos- 
tasy, none  of  them  doubt  that  she  has  in 
many  most  vital  points  departed  from  the 
faith,  and  is  "  a  blind  leader  of  the  blind." 
Now  departure  from  vital  truth,  and  choice 
of  falsehood  instead,  is  laid  down  in  the 
Scriptures  as  fatal  to  salvation.  Heresies 
are  classed  with  the  other  works  of  the  flesh, 
as,  when  persevered  in,  excluding  from  eter- 
nal life.  The  warnings  of  Christ's  faithful 
apostles,  and  of  the  great  Shepherd  himself, 
against  unfaithful  teachers  within  the  fold, 
are  more  solemn,  and  their  denunciations  of 
the  terrible  guilt  of  such  persons  are  even 
more  severe,  than  against  the  infidelity  of 
the  avowed  unbeliever.  Nor  is  there  in  the 
whole  Scripture  a  more  encouraging  prom- 
ise held  out   than    to  those  who   are  the 


MEASUKE  OF  CIIKISTIAN  LIBERayLITY.        ll'9 

honored  instruments  of  restoring  such : 
"  Brethren,  if  any  of  you  err  from  the  truth, 
and  one  convert  him,  let  him  know  that  he 
which  converteth  the  sinner  from  the  error 
of  his  ways  shall  save  a  soul  from  death,  and 
shall  hide  a  multitude  of  sins." 

Hundreds,  and  even  millions,  are  to  be 
reached  by  evangelical  truth,  by  whom  the 
voice  of  instruction  will  not  be  heard.  To 
these  the  pious  tract  or  beautiful  spirit- 
stiri'ing  volume  must  be  sent.  What  charity 
is  nobler  than  that  which  bears  to  the  desti- 
tute, the  suffering,  and  the  lost,  in  a  style 
at  once  simple  and  attractive,  the  instruction 
to  enlighten  the  mind,  the  appeals  to  alarm 
and  arouse  the  slumbering  conscience,  and 
the  encouragement  which  presses  the  aching 
heart  affectionately  to  the  warm  and  sym- 
pathizing bosom  of  the  Kedeemer  ? 

The  suffering  poor  of  every  communion 
and  opinion,  and  more  especially  those  "  of 
the  household  of  faith,"  are  another  object, 
which  we  cannot  neglect  to  consider  in  our 
distribution  of  what  is  God's.  We  do  not 
speak  in  support  of  an  indiscriminate  system 
of  almsgiving  to  every  miserable-looking 
object  that  claims  it,  which  is  as  much  op- 
posed to  the  teaching  of  Scripture  as  to  the 
maxims  of  a  sound  political  economy. 
9 


130       MEASURE  OF  CHRISTIAN  LIBERALITY. 

Whatever  tends  to  enconrage  a  system  of 
idleness,  and  to  lead  men  to  prefer  a  life  of 
mendicancy  to  that  of  honest  and  laborious 
industry,  certainly  finds  no  countenance 
from  that  book  which  has  commanded  us  to 
labor  on  six  days  of  the  week,  and  has  or- 
dained that  "if  any  would  not  work,  neither 
should  he  eat."  Indiscriminate  almsgiving, 
therefore,  or  the  support  in  a  lazy  idleness 
of  those  who  can  but  will  not  labor,  is  no 
l^art  of  a  Christian's  duty.  But  still  there 
are  always  cases,  even  in  countries  where 
the  fullest  state  provision  is  made  for  the  re- 
lief of  poverty,  which  call  upon  the  merciful 
for  their  aid,  and  which  the  merciful  God 
requires  us  not  to  disregard.  They  may  be 
known  by  the  judicious  and  inquiring ;  by 
those  who  will  take  a  little  trouble  to  dis- 
criminate between  real  and  fictitious  dis- 
tress,— between  the  difficulties  of  struggling 
industry  and  sinful  sloth.  There  are,  in 
fact,  few  of  that  class  who  come  under  the 
title  of  the  poor,  who  at  some  period  or 
other  of  their  lives  are  not  in  circumstances 
which  justly  entitle  them  to  the  sympathy 
of  their  more  fortunate  brethren.  "Want  of 
employment  or  a  season  of  sickness  will 
sometimes  deprive  the  most  industrious  and 
deserving  of  a  sufiiciency  for  their  support. 


MEASURE  OF  CHRISTIAN  LIBERALITY.     131 

It  is  at  such  times  particularly  that  the  hand 
of  kindness  should  be  stretched  out  to  their 
assistance.  A  generous  and  sympathizing 
conduct  on  the  part  of  the  upper  toward  the 
lower  orders,  as  it  is  in  accordance  with 
God's  will,  so  it  is  the  best  preservative  of 
society  against  the  leveling  doctrines  of  spo- 
liation so  prevalent  in  the  present  day.  It 
is  the  gorgeous  luxury  and  selfish  careless- 
ness of  the  poor,  by  those  above  them,  that 
far  more  than  anything  else  produce  that 
envy  and  hatred  which  pave  the  way  for 
the  introduction  into  their  minds  of  anti- 
social principles,  which  in  times  of  trial  issue 
in  the  overthrow  of  government  and  order. 
A  little  love,  and  kindness,  and  sympathy, 
if  generally  displayed  by  the  independent 
toward  their  humbler  brethren,  would  be  far 
more  effectual  for  the  preservation  of  pro- 
perty and  society  than  stringent  laws  and 
armed  millions. 

Such  are  the  objects  which  God  has  in  his 
word  placed  before  Christians  for  their  sup- 
port. On  the  upholding  of  these  he  expects 
tliem  to  bestow  that  portion  of  their  income 
which  is  especially  claimed  by  him.  And 
we  thus  perceive  that  the  tenth,  which  be- 
longs to  God,  is  not  too  much  for  the  pur- 
poses for  which  it  is  designed ;  that  if  it  be 


132     MEASURE  OF  CHRISTIAN  LIBERALITY. 

on  our  part  due  to  him  as  an  acknowledg- 
ment of  his  bounty  and  sovereignty,  so  he 
has  marked  out  an  ample  and  most  worthy 
field  for  its  employment.  And  so  long  as 
any  of  these  objects  require  our  aid,  so  long 
can  no  Christian  plead  the  smallest  excuse 
for  withholding  from  the  Lord  his  right. 
Until  struggling  industry  ceases  to  advance 
its  claim,  and  age  and  sickness  supplicate  not 
for  relief;  until  ample  instruction  has  been 
provided  for  the  youth  of  our  land,  and  each 
ministering  servant  and  embassador  of  Christ 
can  say  that  he  who  supplies  the  spiritual 
wants  of  his  flock  has  had  his  ow^n  temporal 
wants  fully  answered;  until  in  casting  our 
eyes  over  the  wide  world  we  can  see  no  dark 
spot  to  w^hich  the  glorious  gospel  has  not 
been  sent:  until  this  has  been  done,  and 
done  well,  no  Christian  can  j)retend  to  say 
that  he  may  withdraw  his  share  from  the 
treasury  of  God.  Which  of  these  great 
objects  is  properly  or  fully  supported?  The 
answer,  alas !  must  be,  "  None."  When  has 
any  one  of  them  met  its  becoming  assist- 
ance ?  We  must  reply,  "  Never."  No  man, 
therefore,  can  say  with  ti-uth  that  he  knows 
not  on  what  to  expend  that  portion  which 
God  claims  for  himself. 

If  such  are  the  general  calls  on  all  Chris- 


MEASURE  OF  CHRISTIAiq^  LIBERALITY.     133 

tians,  we  will  also  find  abundant  to  require 
the  free-will  offerings  of  tlie  wealthy.  Who 
that  is  disposed  in  his  heart  out  of  an  over- 
flowing abundance  to  give  abundantly,  but 
will  with  little  pains  find  some  befitting 
object  on  which  to  God's  glory  he  may 
expend  a  portion  of  his  riclies  ?  He  will  fix 
his  eyes  but  too  readily  on  some  neglected 
district  of  his  own  land,  perhaps  in  his  own 
immediate  neighborhood,  whicli,  though 
situate  in  a  so-called  Christian  country,  is 
almost  as  destitute  of  gospel  privileges  as  if 
it  lay  within  a  heathen  land.  What  more 
suitable,  then,  for  a  wealthy  individual,  or  a 
number  of  such  united,  than  to  devote  their 
care  to  this  benighted  spot?  At  their  cost 
let  a  house  of  God  arise  in  the  midst  of  it, 
elegant  in  structure,  while  devoid  of  mere- 
tricious ornament,  whose  open  doors  may 
invite  to  prayer  and  to  praise.  Let  some 
faithful  minister  of  Christ  be  chosen  to  con- 
duct its  ministrations ;  by  a  holy  life  and  a 
pastoral  care  to  attract  the  careless  and  the 
godless  ;  to  win  to  and  keep  for  the  great 
Bishop  of  souls  his  wandering  sheep.  Let 
an  endowment  provide,  so  far  as  man  can 
provide  for  futurity,  that  the  gospel  sound 
shall  never  be  silent  within  those  walls ;  that 
when  its  pious  builders  have  mingled  with 


134     MEASURE  OF  CHRISTIAN   LIBERALITY. 

the  dust,  and  the  lips  that  first  within  them 
testified  of  Christ  are  hushed  in  the  grave, 
the  same  "  faithful  saying,  worthy  of  all 
acceptation,"  may  yet  be  heard,  and  "the 
people  that  come  after"  may  learn  to  praise 
the  Lord.  It  was  no  mean  recommendation 
of  the  centurion  to  Christ  the  report  of  the 
Jews,  "  He  hath  built  us  a  synagogue." 
And  surely  the  pious  action  of  the  Christian, 
who  in  honor  of  his  Lord  raises  a  house  to 
his  name,  and  provides  for  it  a  gospel  minis- 
tration is  a  most  suitable  object  for  his  free- 
will offering,  and  will  bring  down  in  the 
goodness  of  God  a  blessing  upon  him  and 
his. 

Or  with  equal  propriety  may  the  man  of 
wealth  devote  a  portion  of  it  to  the  erection 
of  a  school-house,  and  provision  for  the  in- 
struction of  youth,  where  such  has  not  been 
adequately  provided.  Second  in  importance 
to  none  is  such  a  work.  It  is  the  just  obser- 
vation of  the  poet  Wordsworth,  "  Tlie  child 
is  father  of  the  man,"  which  is  but  another 
form  of  what  Solomon  said  long  before, 
"  Train  up  a  child  in  the  way  he  should  go, 
and  when  he  is  old  he  will  not  depart  from 
it."  For  what  we  sow  we  must  expect  to 
reap.  From  an  ignorant  youth  we  must 
look  for  a  population  a  prey  to  the  vile  pur- 


MEASURE  OF  CHRISTIAN  LIBERALITY.     135 

poses  of  the  designing  and  the  crafty  ;  from 
such  as  have  only  received  a  secular  learning 
we  may  expect  a  population  armed  with 
power  for  evil,  and  in  the  pride  of  unsancti- 
fied  intellect  inclined  to  infidelity.  From 
those  alone  whose  education  has  been  based 
upon  divine  truth  may  we  hope  for  a  people 
the  pride  and  strength  of  their  country. 
Such,  to  an  extent  probably  unequaled  else- 
wliere,  were,  and  we  trust  in  a  great  measure 
still  are,  the  youth  and  manhood  of  Scotland. 
Many,  besides,  are  the  ways  in  which  tlie 
substance  of  the  rich  may  be  expended  to 
the  glory  of  God.  In  the  erection  of  a  hos- 
pital for  the  sick,  or  an  almshouse  for  the 
aged  and  infirm,  who  have  perhaj^s  seen 
better  days,  and  been  reduced  through  no 
fault  of  theirs ;  in  the  provision  for  the 
orphan,  whom  death  may  have  thrown  help- 
less on  the  world:  in  such  ways  as  these 
riches  cease  to  be  "  the  unrighteousness 
mammon."  Or  wealth  may  cast  a  generous 
eye  upon  some  man  of  genius,  whose  soaring 
intellect  is  cramped  by  that  old  complaint  of 
mental  power,  domestic  poverty.  Brought 
out  of  want,  this  man  may  ap^^ly  his  miglity 
mind  on  labors  which  shall  enrich  unborn 
generations.  To  the  liberality  of  Robert 
Eoyle  we  prmcipally  owe  the  publication  of 


136      MP]ASUKE  OF  CHRISTIAN  LIBEBALITT. 

"  Saimderson's  Book  on  Conscience,"  and 
"  Burnet's  History  of  the  Reformation." 
To  the  discriminating  kindness  of  Bishop 
Jewel  we  owe  it  that  Richard  Hooker  was 
not  a  tradesman.  To  similar  conduct  we 
gwe  the  bringing  forward  of  many  of  our 
greatest  men  and  their  immortal  works. 

Such  are  some  of  those  objects  which  in- 
deed commend  themselves  to  the  attention 
of  those  to  whom  God  has  given  riches. 
These  are  works  worthy  of  men  and  of 
Christians.  These  are  works  which  give 
glory  to  God,  and  procure  an  enduring  fame. 
O,  how  far  more  worthy  of  man  than  the 
extravagant  and  idle  freaks  in  which  wealth 
sometimes  indulges !  In  ancient  times  we 
read  of  one  whose  profuse  luxury  has  hand- 
ed down  a  name  which  would  otherwise 
have  been  forgotten.  Of  the  Roman  Api- 
cius  we  are  told  by  Seneca  that  he  expended 
on  his  table  nearly  a  million  sterling  of  our 
money ;  that  he  kept  an  academy  of  gour- 
mands, and  made  the  invaluable  discovery 
that  the  tongue  of  the  red-wing  was  a  deli- 
cacy ;  that  he  sailed  to  tlie  coast  of  Africa 
to  eat  crayfish,  and  not  finding  them  so  good 
as  he  expected,  returned  without  deigning 
to  land.  It  is  but  too  true  that  Christian 
times  could  furnish  many  examples  of  an 


MEASURE  OF  CHRISTIAN  LIBERALITY.      137 

expenditure  as  foolisli  and  far  more  wicked 
than  this.  Nobler,  too,  are  those  works 
which  we  have  mentioned  than  the  greatest 
undertakings,  which  have  not  the  glory  of 
God  for  their  special  object.  The  record  of 
these  is  kept  on  earth,  and  is  a  fading  one ; 
the  record  of  those  is  in  heaven. 


138     MEASURE  OF  CHRISTIAN  LIBERALITY. 


CHAPTER  XII. 

"  IT    IS    MORE    BLESSED    TO    GIVE    THAN    TO    RE- 
CEIVE." 

In  speaking  in  the  preceding  chapter  of  those 
objects  which  God  has  commended  to  his 
people's  care,  we  adverted  to  some  reasons 
which  show  our  own  great  personal  interest 
in  them,  and  which  should  therefore  make  us 
the  more  willing  to  support  them.  We  now 
propose,  as  briefly  as  possible,  to  place  before 
our  readers  the  various  motives  wliich  should 
influence  them  in  giving  of  their  substance 
to  the  Lord. 

Having  throughout  the  Essay  described 
the  bestowing  of  a  portion  of  our  increase  in 
the  direct  cause  of  God  as  being  a  tribute  to 
his  sovereignty,  a  confession  that  he  is  the 
true  owner  of  all  things,  and  an  act  of  obe- 
dience to  his  express  commandment,  we  will 
not  further  dwell  on  these  motives,  the  first 
and  leading  ones  in  the  Christian's  mind. 
The  feeling  that  all  things  come  from  God, 
and  still  belong  to  him,  is  at  the  foundation 
of  the  creature's  woi*shi]3  of  his  Creator ; 
and   the    disposition  to   obey  unreservedly 


MEASURE  OF  CHRISTIAN  LIBERALITY.     139 

and  from  the  heart  the  will  of  God,  whether 
in  believing  what  he  places  before  us  as  the 
objects  of  our  faith,  or  performing  what  he 
requires  us  to  practice,  is  after  all  the  great 
distinction  between  those  who  really  are  his 
and  those  who  know  him  not,  by  whatever 
name  they  may  be  called.  The  first  motive, 
then,  in  the  believer's  mind  in  the  gift  of  his 
substance  is  this,  that  God  his  Maker  and 
Father  in  Christ  Jesus  requires  it  from  him, 
in  token  that  he  and  his  are  God's. 

Another  strong  motive  with  the  believer 
will  be  gratitude.  "  What  shall  I  render  to 
the  Lord  for  all  his  benefits  to  me?"  is  a 
question  that  often  rises  to  his  mind.  Grati- 
tude is  indeed  the  very  essence  of  the  Chris- 
tian's spirit,  the  unfailing  sign  of  that  soul 
which  has  been  redeemed  from  death  and 
brought  to  life  eternal.  How  shall  it  attain 
its  high  aspirations,  and  find  a  field  of  exer- 
cise for  its  ardent  longings?  How  shall  the 
soul,  which  the  "  love  of  Christ  has  constrain- 
ed," show  the  love  which  it  feels  in  return  ? 
It  cannot  exhibit  it  in  self-chosen  acts,  in 
works  of  whatever  kind,  whether  painful  or 
otherwise,  exceeding  duty.  It  were  too  pre- 
sumptuous for  the  creature  to  choose  the 
worship  it  should  pay  to  God, — to  bind  the 
approval  of  the  All-wise  to  its  self-elected 


140      MEASURE  OF  CHRISTIAN  LIBERALriY. 

acts.  When  the  believer,  then,  reflects  on 
all  that  God  has  done  for  him  from  the  first 
work  of  creation  to  his  wondrous  love  in  re- 
demption,— when  he  reflects  truly,  though, 
alas !  most  inadequately,  on  his  infinite  obli- 
gations,— when  he  casts  about  him  to  dis- 
cover what  return  he  can  make, — he  finds 
the  only  acceptable  return  he  can  render  is 
his  cheerful  and  joyful  acquiescence  in  the 
path  of  defined  dut}^  "Ye  are  not  your 
own,"  said  Paul  to  the  Corinthians,  "  for  ye 
are  bought  with  a  price,  therefore  glorify 
God  in  your  body  and  your  spirit,  which  are 
his.''''  The  grateful  mind  then  seeks  to  know 
the  will  of  God,  that  it  may  do  it  from  the 
heart.  In  the  gift  of  his  substance,  as  in 
other  things,  he  recognizes  God's  expressed 
pleasure,  and  that  which  to  the  covetous  is  a 
reluctant  act,  gratitude  makes  delightful,  and 
love  makes  easy,  to  the  servant  of  the  Lord. 
Godliness  is  true  wisdom,  even  in  regard 
of  man's  present  advantage.  Indeed  none 
but  he  who  glorifies  God  is  wise  for  himself. 
So  it  is  in  regard  of  that  duty  which  we  are 
now  considering.  The  giving  in  God's  cause 
of  that  which  he  requires  from  us  is  assuredly 
the  best  safeguard  we  can  have  for  the  safety 
of  our  substance,  and  the  best  guarantee  for 
its  increase.     Who   can   lay  his  hands  on 


MEASURE  OF  CHRISTIAN  LIBERALITY.     141 

worldly  possessions,  and  stay  them  with  him 
at  his  pleasure  ?  They  can  elude  the  grasp 
of  their  most  devoted  lover  in  a  thousand 
ways  that  are  under  his  control  whom  all 
things  obey.  They  have  truly  the  fabled 
power  of  Proteus,  and  none  but  God  has  the 
art  of  securing  them.  He  has  himself  made 
special  promises  to  those  who  honour  him 
with  their  substance  and  expend  it  to  his 
glory :  "  Bring  ye  all  the  tithe  into  the  store- 
house, that  there  may  be  meat  in  my  house. 
And  prove  me  now  herewith,  saith  the  Lord 
of  hosts,  if  I  will  not  open  you  the  windows 
of  heaven,  and  pour  you  out  a  blessing,  that 
there  shall  not  be  room  enough  to  receive  it." 
Such  is  the  promise  of  God  on  which  the  be- 
liever relies,  but  from  which  the  unfaithful 
mind  turns  with  distrust.  Yet  how  foolishly ! 
What  hold  have  we  or  any  one  on  his  pos- 
sessions? Are  we  rich  and  powerful  ?  What 
warrant  have  we  that  before  a  year  is  passed, 
"  our  riches  may  not  have  made  to  them- 
selves wings  and  flown  away ;"  our  great- 
ness only  made  our  fall  the  more  remarkable  ? 
Or  are  we  dependent  on  our  vigor  of  mind 
and  strength  of  body  for  support?  From 
whom  comes  this  vigor  of  body  and  mind? 
From  Him  whom  we  are  perhaps  defraud- 
ing of  his   claim.     Do  we   not    then  pro- 


142     MEASTJKE  OF  CHRISTIAN  LIBEEALITT. 

voke  him  to  withdraw  his  gifts,  and  in 
that  case  where  are  we  ?  Wiser,  surely,  even 
for  this  world  is  the  man  who  with  the  con- 
fiding spirit  of  a  child  walks  in  the  path  of 
duty,  and  leaves  himself  simply  to  the  care  of 
God.  He  has  a  power  on  his  side  which  or- 
ders all  things ;  a  wisdom  which  proAddes  for 
every  want ;  a  love  more  tender  of  his  safety 
than  the  fondest  parent's  on  earth.  "That 
which  is  presented  to  God,"  Hooker  says,  "is 
neither  lost,  nor  unfruitfully  bestowed,  but 
sanctifies  the  whole  mass  ;  and  he  by  receiv- 
ing a  little  undertakes  to  bless  all.  In  which 
consideration  the  Jews  were  accustomed  to 
call  their  tithes  the  hedge  of  their  riches."  It 
is  the  remark  of  the  greatest  philosopher  of 
England  in  one  of  hk  Essays,  that  great  lov- 
ers of  themselves  "  are  frequently  unfortun- 
ate. And  whereas  they  have  all  their  life 
sacrificed  to  themselves,  they  become  in  the 
end  themselves  sacrifices  to  the  inconstancy 
of  fortune,  whose  wings  they  thought  by 
their  self-wisdom  to  have  j^inioned."  And 
in  exact  agreement  witli  this,  the  writer  has 
heard  a  friend  of  liis,  one  who  has  seen  much 
of  the  world,  and  observed  it  very  closely, 
remark  as  the  fruit  of  his  observation,  that 
in  the  trying  times,  which  have  passed  and 
are  passing  over  this  country,  he  has  seen 


[MEASURE   OF  CHRISTIAN    LIBERALITY.     143 

those  who  have  been  accustomed  to  give 
freely  of  their  substance  in  the  cause  of  God 
surmounting  their  difficulties,  and  those  who 
refused  God's  claim  sinking  beneath  them. 
Is  it  but  the  fulfillment  of  God's  promise,  and 
we  need  not  wonder  at  it.  Tlie  examples  of 
Scripture  present  us  with  the  same  result. 
We  will  refer  briefly  but  to  one,  that  of  Ja- 
cob. His  vow  at  Bethel,  doubtless,  was  per- 
formed, and  what  was  the  consequence? 
Listen  to  the  words  of  the  sons  of  selfish 
Laban:  "Jacob  hath  taken  away  all  that 
was  our  father's."  Hear  his  own  confession 
of  God's  bounty  :  "  With  my  staff  I  passed 
over  this  Jordan,  and  now  I  am  become  two 
bands."  Kegard  the  wonderful  history  of 
Jose2:>h's  life,  a  life  fore-ordered  for  this 
among  other  purposes,  to  supply  to  the  faith- 
ful patriarch  abundance  in  the  days  of 
dearth.  And  when  the  time  for  dying  came, 
and  Jacob  from  the  conclusion  of  life  re- 
viewed in  memory  its  eventful  scenes,  he  in- 
cluded this  in  his  most  beautiful  description 
of  the  character  of  Jehovah,  "The  God 
which  fed  me  all  my  life  unto  this  day." 

Again,  the  practice  of  this  duty  is  the  best 
remedy  against  the  sins  of  covetousness  on 
the  one  hand,  and  extravagance  on  the  other. 
The  exercise  of  any  grace  is  the  most  effect- 


144   MEASURE   OF   CHRISTIAN   LrBERALITT. 

ual  safeguard  against  the  prevalence  of  its 
opposite  vice.  It  is,  indeed,  the  only  effect- 
ual safeguard.  "  Break  off  thy  sins  by  right- 
eousness," said  Daniel  to  ISTebuchadnezzar, 
''  and  thy  iniquities  by  showing  mercy  to 
the  poor."  The  heart  of  man  cannot  be  un- 
occuj^ied  :  it  must  be  the  seat  either  of  good 
or  evil.  Agahist  that  deadly  sin  of  covetous- 
ness,  then,  the  best  resource  is  a  glad  compli- 
ance with  God's  precept  in  the  bestowal  of 
our  substance.  Nor  is  this  to  be  thought  a 
trifling  reason  to  influence  us  to  this  duty. 
Most  insidious,  most  fatal,  and  most  common, 
is  the  sin  of  covetousness.  "The  disease," 
says  Dr.  Chalmers,  "  is  as  near  to  universal 
as  it  is  virulent.  Wealth  is  the  goddess 
whom  all  the  world  worshippeth.  There  is 
many  a  city  in  our  empire,  of  which,  with 
an  eye  of  apostolical  discernment,  it  may  be 
seen  that  it  is  almost  wholly  given  over  to 
idolatry."  It  begins,  perhaps,  wdth  the  spe- 
cious plea  of  providing  for  the  present  and 
future  wants  of  one's  family,  and  passing 
through  intermediate  stages,  ends  not  unfre- 
quently  in  being  idolized  simply  for  itself,  un- 
til we  see  the  fearful  picture  of  the  miser,  de- 
voted to  the  acquisition  of  money  without  any 
reference  to  the  gi*atifications  it  is  capable  of 
procuring,  and  who,  deliglited  in  the  posses- 


MEASURE  OF   CHKISTIAN   LIBERALITY.     145 

sion  of  imaginary  riches,  lives  and  dies  amid 
the  realities  of  the  direst  poverty.  Kor  is  it 
to  be  thought  an  unimportant  consideration, 
that  the  exercise  of  this  grace  tends  very 
materially  to  check  that  thoughtless  extrava- 
gance, which  is  as  much  opposed  to  the  teach- 
ing of  God's  word  as  it  is  productive  of  mis- 
ery in  this  present  life.  If  the  Christian  is 
indeed  to  allocate  a  fixed  and  important  por- 
tion of  his  income  in  the  cause  of  God,  this 
will  almost  of  necessity  compel  him  to  look 
somewhat  closely  to  his  means  and  to  his 
expenditure,  lest  by  carelessness  he  be  com- 
pelled to  break  in  upon  that  portion  which 
he  now  feels  to  belong  to  God. 

Again,  the  practice  of  Christian  liberality 
and  kindness  is  most  conducive  to  our  own 
happiness.  It  was  He  who  knew  the  human 
heart,  and  the  deep  joy  of  a  bountiful  spirit, 
who  said,  "  It  is  more  blessed  to  give  than 
to  receive."  It  must  be  more  blessed ;  for 
it  is  to  be  like  God,  the  source  and  fountain 
of  blessedness.  He  is  the  great  Giver  from 
whom  all  receive,  and  to  whom  none  can 
give.  His  joy,  as  relates  to  all  without  him- 
self, consists  in  bestowing.  The  creation, 
and  preservation,  and  redemption  of  his 
creatures,  gives  satisfaction  to  the  infinite 
mind.  It  is  so,  too,  with  man,  in  so  far  as 
10 


146     MEASURE  OF  CHRISTIAN  LIBERALITY. 

lie  has  not  lost,  and  in  proportion  as  he  has 
been  restored  to,  his  original  condition,  as 
made  "  in  the  image  of  God."  Behold  the 
deep  joy  of  a  mother  over  her  infant  inca- 
pable as  yet  of  making  any  return.  The 
anguish  of  her  travail  is  forgotten  in  the  de- 
light of  having  brought  a  child  into  the 
world  ;  and,  perhaps,  no  subsequent  joy  at 
its  filial  affection  or  its  success  in  life  is  so 
heartfelt  as  that  with  which  she  affords  it 
nourishment,  or  bends  over  the  cradle  of 
her  child,  who,  whether  waking  or  sleeping, 
is  unconscious  of  her  love  and  care.  And 
so  in  other  matters  where  the  heart  is  right. 
We  are  sure  that  Howard,  the  philanthro- 
pist, was  one  of  the  happiest  of  men.  We 
could  never  dream  of  comparing  the  happi- 
ness of  him  w4io  dwells  all  his  life  long  amid 
scenes  of  comfort  and  of  elegance,  and  never 
sacrifices  an  iota  of  his  personal  convenience 
to  the  welfare  of  others,  to  his  who,  out  of 
an  ample  fortune,  spent  little  of  it  on  him- 
self, who  left  the  lovely  scenes  of  England's 
rural  life,  in  which  none  took  more  sincere 
pleasure,  to  pass  his  life  in  visiting  the 
gloomy  prisons  and  the  noisome  lazarettos 
of  the  world,  to  alleviate  the  sorrows  of  suf- 
fering humanity,  regardless  of  the  toil  to 
which  he  was  exposed,  and  of  the  danger  to 


MEASURE  OF  CHEISTIAN  LIBERALITY.     147 

which  at  last  he  fell  a  victim.  The  Chris- 
tian poet  could  enter  into  his  feelings — 
could  rest  assured  that  he  was  no  fit  object 
for  pity,  but  rather  of  envy,  whose  love  for 
man  led  him 

•'  To  quit  the  bliss  his  rural  scenes  bestow, 
To  seek  a  nobler  amid  scenes  of  woe." 

Where  selfishness  and  covetousness  have 
not  dried  up  and  extinguished  the  benevo- 
lent affections,  there  is,  indeed,  a  truer  satis- 
faction in  their  exercise  than  in  the  pleasure 
we  experience  in  receiving.  It  was  such  a 
feeling  that  impelled  one,  whose  name  de- 
served to  be  remembered,  the  Portuguese 
Andrada,  to  continue  in  an  African  prison, 
and  laden  with  fetters,  that  he  might  con- 
tinue to  console  his  fellow-prisoners.  This 
he  preferred  to  his  own  personal  freedom. 
Of  Bishop  Burnet  an  anecdote  is  told  which 
illustrates  this  truth.  One  of  his  parishion- 
ers was  distrained  for  debt,  and  came  to  him 
for  some  small  assistance,  when  the  bishop  in- 
quired of  him  how  much  would  again  set  him 
up  in  his  trade.  The  debtor  named  the  sum, 
which  a  servant  was  immediately  ordered  to 
pay  him.  "  Sir,"  said  the  domestic,  "  it  is  all 
we  have  in  the  house."  "  Well,  well,"  replied 
Burnet ;  "  pay  it  to  this  poor  man  ;  you  do 


148      MEASURE  OF  CHRISTIAN  LIBERALITY. 

not  know  tlie  pleasure  there  is  in  making  a 
man  glad."  We  have  seen  already  in  Scrip- 
ture the  deep  joy  of  Israel  on  those  occa- 
sions when  the  nation  was  most  forward  in 
its  offerings  to  God.  As  Shakspeare  has 
beautifully  described  the  bounty  of  Mari^ 
Antony  by  the  expression,  "There  was  ti6 
winter  in  it,"  so  in  him  to  whom  God  has 
given  the  grace  to  be  "a  cheerful  giver," 
there  can  be  no  winter  of  gloom  and  dis- 
content, the  bountiful  spirit  is  a  perpetual 
source  of  satisfaction,  his  good  deeds  to 
others,  for  Christ's  sake,  return  into  his  bo- 
som a  hundredfold. 


MEASUEE  OF  CHRISTIAN  LIBEK.NXITY.     149 

CHAPTER  Xm. 

««BEWAiiE  OF  COVETOUSNESS." 

Having  brought  our  subject  to  its  close,  it 
only  remains  for  us  to  say  a  very  few  words. 
The  subject  of  which  we  have  endeavored 
to  treat  is  beyond  any  doubt  one  of  great 
importance,  both  as  regards  the  honor  of 
God  and  the  state  of  our  own  souls  before 
him.  On  the  one  hand,  there  is  his  cause 
to  uphold  and  advance  in  a  world  which 
knows  him  not.  Shall  we  refuse  to  uphold 
it?  On  the  other  hand,  there  is  the  fatal 
tendency  of  covetousness,  a  sin  most  insidi- 
ous and  most  prevalent  to  guard  against,  if 
we  would  enter  into  life. 

"Who  is  covetous?"  is  a  question  often 
asked,  but  to  which  very  few  indeed  can  be 
brought  to  reply,  "I  am  the  man."  And 
yet  covetousness  is  a  sin  spoken  of  in  the 
Scriptures  in  numberless  places,  described 
as  most  common,  and  as  possessing  a  deadly 
power  over  the  soul  which  has  admitted  it. 
It  would  then  be  a  great  advantage  if  we 
could  by  any  means  help  ourselves  in  find- 
ing out  whether  we  may  be  ourselves,  with- 


150     MEASUKE  OF  CHRISTIAN  LIBERALITY. 

out  suspecting  it,  more  or  less  under  its 
dominion.  To  value  riches  is  not  to  be  cov- 
etous. They  are  the  gift  of  God,  and,  like 
every  gift  of  his,  good  in  themselves,  and 
capable  of  a  good  use.  They  are  among  the 
other  talents  which  have  been  bestowed  by 
the  Creator  on  his  creature.  To  overvalue 
riches — to  put  them  into  a  position  in  our 
hearts  which  God  did  not  design  them  to 
fill — this  is  covetousness.  The  sin  to  which 
it  is  most  allied,  and  with  which  it  is  indeed 
identical,  is  idolatry.  IN^ow  the  essence  of 
idolatry  is  the  preference  of  the  creature  to 
the  Creator,  in  whatever  way  this  may  ap- 
pear. Idolatry  causes  man  to  abandon  God 
for  something  else,  either  openly  or  at  heart ; 
and  when  man  turns  to  God,  he  also  leaves 
his  idols.  We  will  accordingly  find  that 
that  love  of  riches,  which  is  branded  in 
Scripture  as  covetousness,  is  such  a  love  of 
them,  and  such  a  regard  for  them,  as  takes 
from  man  his  trust  in  God,  and  transfers  it 
to  his  possessions.  Jeremiah,  w^arning  the 
covetous,  says,  "Let  not  the  rich  man  glory 
in  his  riches,  but  let  him  that  glorieth  glory 
in  this,  that  he  understandeth  and  knoweth 
the  Lord."  David  describes  the  covetous 
man  as  he  that  "made  not  God  his  strength, 
but  trusted  in  the  abundance. of  his  riches." 


MEASURE  OF  CHRISTIAN  LIBERALITY.      151 

But  then  the  question  comes.  How  is  this 
trust  in  riches  and  distrust  in  God  to  be 
known?  How  is  the  covetousness  of  the 
heart  to  be  distinguished  ?  "We  know  of  no 
test  more  effectual  than  this,  namely,  Are 
we  willing,  or  do  we  refuse,  to  part  with 
such  of  our  substance  as  God  requires  at  our 
hands?  If  we  are  willing  to  do  so,  not  in 
any  self-righteous  spirit,  as  though  by  this 
means  we  made  God  our  debtor,  but  as  obe- 
dient children,  preferring  his  will  to  ours, 
and  taking  him  as  our  sufficient  and  unfail- 
ing portion,  then  we  may  reasonably  con- 
clude that  wealth  is  not  our  idol.  If  we 
refuse  to  do  so — if  we  cannot  bear,  at  his 
command,  to  part  with  a  portion  or  with  the 
whole  of  our  substance,  in  reliance  on  his 
promise  of  provision,  it  is  then  but  too  plain 
that  we  have  placed  riches  in  God's  room, 
and  are  idolaters  of  them.  The  ruler  that 
came  to  Jesus  was  a  covetous  man,  because 
being  commanded  by  his  Lord  to  part  with 
all  he  had,  and  refusing  to  do  so,  he  showed 
that  his  heart  was  more  set  on  them  than  on 
God,  and  his  trust  in  them  stronger.  He 
saw  more  to  confide  in  in  his  houses,  and 
lands,  and  money,  than  in  that  which  Christ 
would  provide  for  him  instead,  implied  in 
the  words,  "Come   and  follow  me."     The 


152     MEASURE  OF  CHRISTIAN  LIBERALITY. 

Israelite  was  covetous  that  refused  to  pay  to 
God  his  tithe,  because  he  so  indicated  his 
preference  of  present  worldly  substance  to 
the  care  and  promise  of  God;  he  thereby 
virtually  said,  "If  I  give  up  this,  and  confide 
in  God,  it  will  be  worse  for  me."  Now  if 
we  have  established  the  principal  object  of 
this  essay,  and  shown  that  our  obligations  to 
God  are  at  least  as  great  as  those  of  Israel 
were,  it  will  then  be  plain  that  we  have  for 
ourselves  the  same  test  of  covetousness.  If 
God  requires  of  us  a  tenth  for  himself,  and 
tells  us,  in  lieu  thereof,  to  accept  his  care, 
protection,  and  love,  as  our  ample  provision, 
and  we  refuse  his  offer,  and  prefer  our  visible 
and  tangible  means  to  his  promises,  then  we 
think  that  the  sin  of  covetousness  attaches 
itself  to  us. 

Let  us,  then,  well  weigh  what  has  been 
said  upon  this  subject.  There  seems  to  be 
much  in  favor  of  the  conclusion  we  have 
come  to,  and  are  ignorant  that  any  serious 
objection  can  be  raised  against  it;  for  surely, 
when  the  cause  of  God  requires  it,  and  when 
that  cause  has  been  intrusted  to  us,  we  can 
give  no  good  reason  for  bestowing  less  upon 
it  than  it  was  Israel's  duty  and  Israel's  privi- 
lege to  give.  We  would  then,  in  conclusion, 
seriously  and  affectionately  put  it  to  the 


MEASURE  OF  CHRISTIAN  LIBERALITY.     153 

reader's  conscience  to  ask  himself,  after  fairly 
and  dispassionately  reviewing  the  reasons  we 
have  given,  Is  there  force  in  them,  or  not? 
If  it  be  allowed  that  there  is,  we  will  then 
only  ask.  Is  nothing  to  follow  from  this 
allowance  ?  Is  it  to  be  on  our  part  a  nomi- 
nal admission  of  God's  claim,  but  a  practical 
independence  of  its  authority,  like  the  empty 
homage  which  a  powerful  vassal  or  province 
pays  to  a  feeble  superior  ?  But  God  is  not  a 
weak  king,  and  let  us  beware  how  we  trifle 
with  his  claims.  Let  us  rather,  however, 
regard  his  love  and  kindness  as  our  strongest 
motive  to  obedience,  and  to  Him  who  made 
and  preserved  and  redeemed  us  let  us  gladly 
give  of  that  which  he  has  given  us. 


THE 


C0ittrihtti0it : 


OE, 


IN  WHAT  PROPOETION  SHOULD  A  BELIEVER  IN  REVE- 
LATION DEDICATE  HIS  PROPERTY  TO  THE 
CAUSE  OF  GOD? 


See  that  ye  abound  in  this  grace  also.— 2  Cor.  viii,  7. 


CONTENTS 


Chap.                                                                                          Page 
I.  The  Bible 159 

II.  Abraham 169 

III.  Jacob 181 

IV.  Moses 190 

1.  The  first  titho,  p.  192 ;  2.  The  second  tithe,  p.  194 ; 
8.  The  tithe  for  the  poor,  p.  195;  4  The  Levite's  tithe, 
p.  197;  5.  Stated  services,  p.  19S;  6.  Various  sacrifices, 
p.  200 ;  7.  Free-will  caterings,  p.  201. 

V.  The  Day  of  Pentecost 205 

VI.  Macedonia  and  Corinth 220 

VII.  The  First  Day  of  the  Week 237 

VIII.  Examples 267 

1.  The  Tabernacle,  p.  268;  2.  The  Temple,  p.  276;  8.  The 
widow  of  Sarepta,  p.  282 ;  4.  The  widow's  mite,  p.  285. 

IX.  Miscellaneous 291 

1.  Precepts,  p.  292;  2.  Warnings,  p.  297;  3.  Promises, 
p.  303 ;  4.  Prophecies,  p.  307. 

X.  Conclusion 314 


THE 


SCKIPTUKE   RULE 


RELIGIOUS    CONTRIBUTION. 


CHAPTER  I. 


THE   BIBLE. 


The  law  of  the  Lord  is  perfect,  converting  the  soul:  the  testimony 
of  the  Lord  is  sure,  making  wise  the  sim])Ie.— Psa.  xix,  7. 

'^  To  the  ]a^Y  and  to  the  testimony  ;  if  they 
speak  not  according  to  this  word,  it  is  be- 
cause there  is  no  lisdit  in  them."  It  is  in 
the  spirit  and  under  the  solemn  impression 
of  this  divine  testimony  the  subject  of  con- 
tributing our  property  to  the  cause  of  God 
should  be  discussed  and  determined.  To 
"  search  the  Scriptures"  is  a  duty  command- 
ed by  Christ,  and  comprehends  not  merely 
an  investigation  of  what  is  taught  respecting 
himself,  but  also  of  all  the  duty  which  we 
are  required  to  render  him.  "What  may  we 
learn  of  him  ?  and.  What  shall  we  do  for 
him?  are  both  questions  to  be  referred  to 
the  authority  of  Scripture,  and  to  be  decided 


160  THE  SCRIPTURE  RULE 

by  it.  "What  saitli  the  Lord"  on  the  duty 
of  devoting  our  substance  to  him  ? — this  is 
the  inquiry  now  to  be  entered  upon,  and  this 
is  the  manner  in  which  it  is  to  be  pursued 
to  a  satisfactory  conclusion. 

At  the  outset  of  such  an  investigation  it 
may  be  necessary  to  consider  whether  it  has 
pleased  God  to  lay  down,  in  his  word,  any 
specific  rule  of  religious  contribution.  Is 
there  any  Scripture  law  upon  the  subject? 
Or  has  it  been  left  to  every  one  to  determine 
the  matter  for  himself,  according  to  his  cir- 
cumstances, and  agreeably  to  his  own  sense 
of  duty  ?  Most  assuredly  men  have  acted 
as  if  God  had  given  no  specific  rule.  So 
far  as  appears  to  the  eye  of  an  observer, 
there  does  not  seem  to  pervade  the  Christian 
Church  any  anxious  concern,  any  jealousy 
of  spirit,  lest  there  should  be  a  law  of  God 
in  this  matter  which  is  not  obeyed.  Even 
the  public  teaching  of  the  pulpit  and  the 
press  has  not  given  a  uniform  and  "  certain 
sound."  A  spirit  of  hesitation  and  doubt- 
fulness has  prevailed  extensively.  There 
have  been  noble  exceptions,  in  both  the 
principles  inculcated  and  the  practices  pur- 
sued by  many  persons ;  yet  as  to  the  pre- 
vailing views  and  habits  of  the  members  of 
the   Christian   Church,  it  is   notorious  that 


Oi    icEIJGIOUS  CONTKIBUTIOX.  161 

they  have  not  recognized  the  duty  of  enter- 
taining any  decided  views  or  of  pursuing 
any  determined  practice.  Go  into  any  of 
our  most  enlightened  and  best- organized 
Churches — meet  its  members  as  they  come 
away  with  warm  hearts  and  weeping  eyes 
from  the  table  of  the  Lord — propose  to 
each  of  them  the  plain  question,  How  much 
of  your  income  do  you  believe  it  to  be  your 
duty  to  give  to  the  Lord,  and  in  what  pro- 
portion is  it  your  habit  to  employ  it^  and 
who  does  not  know  that  generally  no  answer 
could  be  obtained?  The  majority,  it  is  to 
be  feared,  have  not  considered,  far  less  de- 
termined, the  question,  "  How  much  owest 
thou  to  thy  Lord?"  And  as  to  those  who 
have  sought  and  discovered  and  walked  in 
the  right  path,  alas !  it  may  be  said,  "  few 
there  be  that  find  it." 

A  few  years  ago  a  great  impulse  was 
given  to  the  cause  of  Christian  generosity 
by  the  publication  of  a  volume  under  the 
title  of  "Mammon;  or,  Covetousness  the 
Sin  of  the  Christian  Church.  By  the  Rev. 
John  Harris."  In  that  volume  the  follow- 
ing sentences  occur  at  pages  245-7,  (nine- 
teenth thousand) :  "  '^\i2X  ][>rojportion  of  our 
income  ought  we  to  devote  to  charitable 
uses?  If  Christian  love  be  permitted  to 
11 


162  THE  SCRIPTUKE  RULE 

answer  this  question,  and  assign  the  amount, 
there  is  no  reason  to  fear  a  too  scanty  allow- 
ance. On  the  other  hand,  if  selfishness  be 
suffered  to  decide,  there  is  ground  to  fear 
that  even  an  inspired  reply,  could  such  be 
obtained,  would  be  heard  only  to  be  over- 
ruled. Besides  which,  the  gospel  of  Christ, 
in  harmony  with  its  great  design  of  estab- 
lishing a  reign  of  love,  leaves  its  followers 
to  assess  themselves.  It  puts  into  their 
hands,  indeed,  a  claim  upon  their  property, 
but  leaves  the  question,  liow  onicchf  to  be 
determined  by  themselves.  In  assisting 
them  to  fill  the  blank  with  the  proper  as- 
sessment, the  only  step  which  it  takes  is  to 
point  them  to  the  cross  of  Christ ;  and, 
while  their  eye  is  fixed  there  in  admiring 
love,  to  say,  'How  much  owest  thou  unto 
thy  Lord  V  '  Freely  ye  have  received,  free- 
ly give.' 

"  It  is  observable  that  Abraham  and  Ja- 
cob, on  particular  occasions,  voluntarily  de- 
voted to  God — what  afterward  became  a 
divine  law  for  the  Jewish  nation — a  tenth  of 
their  property.  Without  implying  that  their 
example  has  any  obligation  on  us,  we  may 
venture  to  say  that  one  tenth  of  our  whole 
income  is  an  approved  proportion  for  charity 
for  those  who,  with   so  doing,  are  able  to 


OF  RELIGIOUS  CONTRIBUTION.  163 

support  themselves  and  families.  For  the 
more  opulent,  and  especially  for  those  who 
have  no  families,  a  larger  proportion  would 
be  equally  easy.  For  some,  one-half  would 
be  too  little ;  while  for  others,  a  twentieth, 
or  even  a  fiftieth,  would  require  the  nicest 
frugality  and  care.  Indeed,  of  many  among 
the  poor,  it  may  be  said,  that  if  they  give 
anything  they  give  their  share^ — they  cast 
in  more  than  all  their  brethren."  It  is 
cheerfully  and  gratefully  acknowledged  that 
the  volume  from  which  these  sentences  have 
been  extracted  proved  to  be  seasonable  and 
salutary  in  no  inconsiderable  degree.  It  is 
eloquent,  earnest,  and  effective.  On  this 
special  topic,  however,  to  which  the  quoted 
passage  refers — the  proportion  of  contribu- 
tion to  income — a  few  strictures  may  be 
permitted,  and  are  required.  Without  at 
all  entering  on  other  exceptions  which  have 
been  taken  to  the  volume  on  the  ground  of 
a  defective  statement  of  Christian  doctrine, 
its  views  of  proportionate  giving  may  be 
fairly  disputed.  It  is  worthy  of  observation, 
that  in  the  whole  book  this  is  the  only  pas- 
sage directly  referring  to  that  branch  of  the 
subject.  So  far,  therefore,  as  it  is  concerned, 
that  topic  requires  yet  to  be  discussed.  It 
is  at  least  too  important  to  be  so  slightly 


164:  THE  SCRIPTURE    RULE 

dismissed.  There  is,  besides,  a  hesitation  in 
the  manner  of  setting  forth  what  the  law  of 
the  Scriptures  is  upon  the  subject,  which 
greatly  weakens  its  force.  It  is  not  misrep- 
resenting it  to  say,  that  it  recognizes  no  spe- 
cific law  of  giving  now  binding  on  the  con- 
science and  practice  of  the  Christian.  It  is 
taught,  that  "  the  gospel  of  Christ  leaves  the 
question,  how  much?  to  be  determined  by 
Christians  themselves," — that  while  "  we 
may  venture  to  say  that  one  tenth  of  our 
whole  income  is  an  approved  proportion  of 
charity,"  this  is  to  be  understood  only  of 
"  those  who,  with  so  doing,  are  able  to  sup- 
port themselves  and  families," — that  there 
are  some  for  whom  to  give  "  a  twentieth  or 
fiftieth  would  require  the  nicest  frugality 
and  care," — and  that  "  of  many  among  the 
poor  it  may  be  said,  if  they  give  anything 
they  give  their  share."  Are  these  represen- 
tations in  accordance  with  the  revealed  will 
of  God  ?  We  hold  that  they  are  inconsistent 
with  it.  It  is  our  belief  that  a  law  for  the 
regulation  of  giving  is  laid  down  in  the 
Scriptures  of  the  Old  and  ]^ew  Testament. 
It  is  our  conviction  that  no  one,  taking  these 
for  his  guide,  can  devote  less  than  a  tenth 
of  his  available  income  to  the  cause  of  God. 
He  may  give  more,  as  much  more  as  he  will 


OF  RELIGIOUS  CONTEIBUTION.  165 

or  his  circumstances  warrant,  but  less  he 
cannot  possibly  give  and  act  consistently 
with  the  inspired  standard  of  man's  duty. 
The  case  of  a  pauper  in  a  poorhouse  may  be 
pleaded  against  this  view ;  but  what  income 
has  he  ?  He  has  none,  and  where  there  is 
no  income  there  is  no  obligation.  Let  that 
pauper,  however,  receive  a  shilling  from  the 
passing  visitant,  and  he  is  bound  to  recog- 
nize the  claim  of  God  to  at  least  the  tenth. 
Yes !  and  he  may  devote  it  to  him  with  as 
high  a  principle  and  as  holy  an  affection  as 
he  who  gives  his  thousands  out  of  his  great 
abundance.  Or  we  may  be  told  of  others 
who  are  sunk  in  debt  and  under  obligations 
which  they  are  unable  to  discharge;  but 
what  comes  to  them  is  not  their  own,  it  is 
the  just  property  of  their  creditors,  and  can 
only  pass  through  their  hands  to  them. 
Every  man  must  be  able  to  say  with  David, 
in  his  religious  contributions,  "  I  have  of  my 
own  proper  good  given  to  the  house  of  my 
God."  Let  the  subject  be  cleared  of  all  ex- 
traneous matter — let  the  question  stand  in 
its  simplicity,  What  proportion  of  his  income 
should  a  believer  in  Eevelation  dedicate  to 
the  cause  of  God  ?  And  without  liesitation 
it  is  affirmed  he  cannot  consistently  give  less 
than  a  tenth.    It  will  be  observed  the  phrase, 


166  THE  SCRIPTURE  RULE 

a  heliever  in  Hevelation^  is  used  designedly, 
for  our  appeal  is  to  the  whole  word  of  God. 
The  Jewish  and  the  Christian  Scriptures  are 
not  to  be  paraded  against  each  other  as 
though  they  inculcated  different  or  contrary 
doctrines.  They  are  together  the  exposition 
of  one  system  of  religion.  They  contain 
the  records  of  various  dispensations  of  re- 
ligion, but  the  religion  is  throughout  one  and 
the  same.  The  same  moral  law  pervades 
the  Old  and  New  Testament.  Their  princi- 
ples are  identical.  Tliese  are  taught  in  a 
peculiar  manner  under  the  ancient  economy, 
and  they  are  brought  out  differently  under 
the  present  dispensation.  Essentially  and 
substantially  they  teach  the  same  lessons. 
Our  inquiry,  therefore,  will  lead  us  to  inves- 
tigate the  instructions  of  both  on  the  subject 
of  giving  to  the  Lord.  Beginning  with  the 
early  intimations  of  the  divine  will,  we  shall 
be  carried  forward  to  the  meridian  light  of 
the  last  and  best  economy.  The  subject  is 
regarded  to  be  so  important  as  to  have  a 
prominent  place  in  all  parts  of  divine  Reve- 
lation. Our  object  shall  be  to  compare 
scripture  with  scripture,  and  so  learn  the 
will  of  God.  Their  scattered  light  will  be 
viewed  apart,  and  then,  brought  together, 
shall  be  made  to  converge  their  rays  on  the 


.      OF  RELIGIOUS  CONTRIBUTION.  167 

one  subject.     Thus  in  the  light  of  the  Lord 
we  hope  we  sh&ll  see  light. 

In  conclusion,  if  God  has  given  a  law,  it 
ought  to  be  known  and  obeyed.  Great  in- 
juiy  has  arisen  to  the  cause  of  Christ  from 
the  indistinct  and  undecided  views  which 
have  prevailed  respecting  the  duty  of  re- 
ligious contribution.  We  may  give,  or  we 
may  withhold ;  we  may  give  little  or  much, 
every  man  may  do  what  is  right  in  his  own 
eyes — this  is  the  doctrine  which  has  guided 
the  Church  too  long.  On  the  contrary,  we 
liold  that  "  God  hath  spoken  once,  yea, 
twice ;"  that  he  has  plainly  made  known  his 
will  in  his  word  ;  that  he  has  given  a  law  to 
regulate  the  conduct  of  Jews  and  Gentiles ; 
that  no  believer  in  his  word  can  consistently 
give  less  than  tlie  tenth  of  his  income  to  the 
cause  of  God  ;  that  he  ought  to  know  this, 
and  act  upon  it ;  and  that  he  cannot  neglect 
to  do  so  without  sin.  For  these  statements, 
we  "bring  forth  our  strong  reasons"  from 
the  divine  record.  While  we  do  so,  let  us 
"  tremble  at  the  commandment  of  the  Lord." 
Great  evil  and  neglect  have  arisen  from  the 
members  of  the  Church  being  hitherto  "  at 
ease  in  Zion "  on  this  imjDortant  question. 
May  much  good  arise  from  the  prevalence 
of  another  and  a  better  spirit!     Something 


168  THE  SCKIPTUKE  RULE 

needs  to  be  done.  There  is  indecision  in  the 
counsels  of  the  Church,  and  feebleness  in  its 
efforts.  Surely  if  its  members  saw  their 
duty  and  the  law  that  God  has  given  to  regu- 
late it,  they  would  be  roused  to  more  con- 
sistent and  vigorous  efforts.  If  any  are  of- 
fended with  our  plainness,  we  can  only  plead 
the  word  of  the  Lord.  "  We  believe,  there- 
fore  we  have  spoken."  "  We  speak  as  unto 
wise  men,  j  udge  ye  what  we  say."  The  time 
demands  new  views  of  duty,  and  all  we  ask 
is,  that  the  members  of  the  Church  of  Christ 
shall  honestly  inquire, ''  Lord,  what  wilt  thou 
have  me  to  do  ?"  Let  us  adopt  the  Psalmist's 
prayer  in  reference  to  the  duty  into  which 
we  are  about  to  inquire,  "  Show  me  thy  ways, 
O  Lord ;  teach  me  thy  paths.  Lead  me  in 
thy  truth,  and  teach  me;  for  thou  art  the 
God  of  my  salvation ;  on  thee  do  I  wait  all 
the  day."  If  "whatever  is  not  of  faith  is 
sin,"  we  must  either  be  guided  by  the  law 
and  authority  of  God's  word  in  giving  to 
him  of  our  substance,  or  our  conduct  in  this 
respect  must  meet  with  the  reproof,  "  AVho 
hath  required  this  at  your  hands  ?" 


OF  RELIGIOUS  CONTRIBUTION.  169 


CHAPTEE  II. 

ABRAHAM. 
He  gave  him  tithes  of  all.— Gen.  xlv,  20. 

The  accomplished  author  of  "  Mammon," 
referring  to  the  conduct  of  Abraham  and 
Jacob  in  giving  a  tenth  of  their  property  to 
God,  uses  the  phrase,  "without  implying 
that  their  example  has  any  obligation  on  us." 
The  meaning  of  this  saying  is  by  no  means 
clear.  It  would  be  injustice  to  interpret  it 
to  signify  that,  in  the  writer's  opinion,  the 
example  of  Abraham  and  Jacob  should  have 
no  influence  upon  us,  although  such  a  mean- 
ing might  fairly  be  ascribed  to  the  terms  em- 
ployed. It  must  be  explained  as  conveying 
the  sentiment  that  in  this  particular  case  we 
are  not  boimd  to  imitate  their  examj^le. 
Even  so  understood,  however,  its  correctness 
may  be  questioned.  We  cannot  but  regard 
it  as  one  of  those  unsound  interpretations 
whicli  prevail  so  generally  on  the  subject  of 
religious  contribution.  For  in  these  views 
this  distinguished  author  is  far  from  being 
singular.     In  an  admirable  sermon  preached 


170  THE  SCRIPTURE  RULE 

before  the  London  Missionary  Society,  by 
the  Rev.  Dr.  Brown,  of  Edinburgh,  so  long 
ago  as  the  year  1821,  on  the  duty  "  of  pe- 
cuniary contribution  to  religious  purposes," 
the  following  sentiment  is  expressed :  "  From 
the  circumstance  of  the  tenth  of  the  income 
of  the  Israelites  being  appropriated  by  ex- 
press divine  law  to  pious  purposes,  it  is  surely 
a  fair  conclusion,  that  among  the  middle  and 
higher  classes  in  all  ordinary  cases.  Chris- 
tians should  not  devote  a  less  proportion  of 
their  worldly  substance  to  the  service  of 
God."  Why  is  the  rule  confined  to  the 
middle  and  higher  classes?  It  is  our  convic- 
tion that  the  Spirit  of  God  did  not  so  intend 
it.  The  rule  is  one  of  universal  obligation. 
To  make  this  apparent  is  a  prominent  design 
of  these  pages.  And  it  is  to  enforce  the  ne- 
cessity of  proving  and  confirming  such  a 
view  that  reference  is  made  at  all  to  such 
eminent  servants  of  the  Lord  as  liave  been 
named.  Their  views  are,  in  our  judgment, 
defective,  and  not  sufficiently  explicit.  We 
think  they  have  not  done  full  j  ustice  to  the 
plainness  and  authority  of  the  inspired  rule 
and  practice.  A¥e  are  deeply  solicitous  to 
place  the  subject  in  wdiat  seems  to  us  to  be 
the  proper  aspect,  to  lay  tlie  duty  of  giving 
to  God  on  its  right  basis,  and  with  this  ob- 


OF  KELIGIOUS  CONTRIBUTION.  171 

ject  the  following  remarks  are  submitted  on 
the  example  of  Abraham. 

It  is  by  no  means  a  right  principle  to  ap- 
prove and  imitate  whatever  is  recorded  to 
have  been  done  bj  the  eminent  servants  of 
God  in  other  ages.  Abraham  did  many 
things  that  were  reprehensible,  and  they  are 
narrated,  with  their  consequences,  for  our 
w^arning.  Still,  it  is  written,  "Be  ye  follow- 
ers of  them  who  through  faith  and  patience 
inherit  the  promises,"  and  Abraham  is  named 
as  one  of  them.  A  careful  consideration  of 
each  case  must  be  entered  into  in  order  to 
ascertain  whether  it  is  designed  to  be  an  ex- 
ample for  imitation  or  a  beacon  for  warning. 
Its  history  will  usually  enable  us  to  deter- 
mine. As  to  the  specific  case  before  us,  that 
of  Abraham,  there  can  be  no  hesitation  how 
it  is  to  be  understood ;  it  is  expressly  record- 
ed that  we  may  go  and  do  likewise.  We 
are  bound  to  imitate  him.  Of  this  position 
the  evidence  is  full  and  clear. 

An  inspired  writer  in  the  New  Testament 
expresses  approval  of  Abraham's  conduct: 
"Consider  how  great  this  man  was,  unto 
whom  even  the  patriarch  Abraham  gave  the 
tenth  of  the  spoils."  He  speaks  with  high 
respect  of  his  character,  as  a  distinguished 
servant  of  the  Most  High,  and  in  this  par- 


172  THE  SCKIPTUKP:  KULE 

ticiilar  instance  applauds  what  lie  did.  Al- 
though, therefore,  the  incident  is  introduced 
from  the  life  of  the  patriarch  for  the  illustra- 
tion of  another  subject,  yet  the  act  which  he 
performed  is  approved,  and  in  similar  cir- 
cumstances we  are  called  upon  to  act  in  the 
same  manner. 

There  is  something,  indeed,  very  peculiar 
and  impressive  in  the  record  of  this  part  of 
Abraham's  conduct.  It  is  the  first  notice 
contained  in  the  Scriptures  of  the  dedication 
of  any  distinct  proportion  of  property  to  God. 
This  circumstance  alone  increases  its  interest 
and  strengthens  its  obligation  upon  us.  Its 
novelty  has  a  charm  that  ought  to  please  and 
captivate.  In  this  instance,  however,  it  is 
the  singular  case  of  novelty  in  combination 
with  antiquity.  While  novelty  pleases,  an- 
tiquity commands  our  reverence.  If  we 
inquire  after  "the  old  paths,"  here  they  are, 
and  it  ought  surely  to  recommend  them  to 
us  that  Abraham  walked  in  them.  The 
traveler  in  Palestine  enjoys  the  scenery  the 
more,  as  he  thinks  how  the  eyes  of  Abraham 
gazed  upon  it,  or  his  feet  trod  upon  its  sur- 
face. Why  are  we  to  be  less  impressed  by 
his  higher  mental  exercises  or  moral  engage- 
ments ?  As  these  are  more  exalted  in  their  na- 
ture, their  claim  is  greater  upon  our  attention. 


OF  RELIGIOUS   CONTKIBUTION.  173 

There  is  another  feature  in  the  manner  of 
the  record  not  to  be  overlooked.  The  fact 
is  stated  as  to  the  conduct  of  Abraham,  as 
though  there  was  nothing  remarkable  in  tlie 
mere  act.  It  is  given  as  if  he  had  only  com- 
plied with  a  well-known  usage.  His  dedi- 
cation of  the  tenth  of  the  spoils  to  the  service 
of  God  must  have  been  in  accordance  with 
the  jpractice  of  the  times  or  the  known  will 
of  God  to  accept  it.  In  either  case  we  are 
entitled  to  infer  a  revelation  had  been  given 
of  the  divine  mind  upon  the  subject.  It  must 
have  been  conveyed  to  Abraham  either  by 
tradition  from  former  ages  or  by  an  express 
communication  from  heaven.  He  must  have 
been  satisfied  the  law  came  from  God,  or  he 
would  not  have  j^racticed  it.  We  do  not  ex- 
pect to  find  will- worship  in  the  "  father  of  the 
faithful "  and  "  the  friend  of  God."  Tlie  fact 
that  he  gave  the  tenth  is  sufficient  to  prove 
that  he  knew  it  to  be  in  accordance  with  the 
will  of  God,  and  this  carries  us  to  the  con- 
clusion that  a  divine  revelation  or  law  had 
been  given  upon  the  subject.  It  is  custom- 
ary to  reason  after  this  manner  in  other  ques- 
tions kindred  to  that  in  hand.  The  existence 
of  sacrifice  in  the  time  of  Adam  is  held  to  be 
a  proof  that  its  origin  was  divine.  God  ap- 
pointed it,  it  is  argued,  or  he  would  not  have 


174  THE  SCRIPTURE  RULE 

accepted  it,  nor  would  Adam  have  offered  it. 
So  also  with  the  observance  of  the  Sabbath 
on  the  first  day  of  the  week — our  authority 
is  the  example  of  the  apostles.  We  infer 
from  their  conduct  that  they  had  a  divine 
warrant  for  it,  although  there  is  not  the 
record  of  an  express  law.  They  would  not 
have  acted  as  they  did  without  knowing  the 
will  of  their  Master.  And  this  is  all  w^  re- 
quire in  the  conduct  of  Abraham.  It  is  to 
be  vindicated  on  the  ground  of  a  known  law 
which  regulated  the  practice.  And  if  so, 
we  are  bound  to  conform  to  that  law  as  well 
as  Abraham.  His  example  is  recorded  for 
our  imitation. 

What,  then,  is  the  amount  of  his  example  ? 
What  was  it  that  Abraham  did  ?  We  have 
no  desire  to  press  his  example  beyond  its 
legitimate  boundary.  He  gave  to  Melchize- 
dck,  the  priest  of  God,  the  tenth  of  tlie  spoils 
he  had  taken  in  battle  as  he  returned  from 
the  slaughter  of  the  kings.  God  had  given 
him  the  victory,  and  he  thus  acknowledged 
the  divine  interposition  and  his  own  obliga- 
tion. His  example  abundantly  establishes, 
that  in  every  deliverance  we  should  honor 
God,  and  especially  that  we  should  declare 
our  sense  of  his  goodness  when  he  preserves 
our  property,  by  dedicating  a  portion  of  it 


OF  RELIGIOUS  CONTRIBUTION.  1Y5 

to  him.  We  may  go  further.  If  God  is 
pleased  in  his  providence  to  increase  om* 
property,  we  should  observe  his  hand  in  it, 
and  give  at  least  a  tenth  to  him.  Whether, 
therefore,  our  property  is  preserved  or  in- 
creased, the  example  of  Abraham  establishes 
a  divine  claim  to  at  least  the  tenth.  Here, 
then,  we  gain  an  undoubted  rule  of  conduct 
applicable  to  given  circumstances  in  our  sit- 
uation. Our  property,  like  that  of  Abraham 
or  Lot,  for  whom  he  contended,  is  continu- 
ally exposed  to  destruction ;  and  if  God  pro- 
tects or  preserves  it,  we  should  devote  to  him 
a  tenth  of  whatever  it  is  calculated  to  yield 
us.  We  are  continually  receiving  new  favors 
from  the  Lord,  and  whatever  he  confers  we 
should  in  like  manner  acknowledge  him. 
We  will  not  at  present  press  the  inquiry  how 
far  such  a  rule  would  cover  the  entire  in- 
come of  every  man.  We  are  satisfied  to 
confine  it  to  such  special  cases  as  may  legiti- 
mately fall  under  that  of  Abraham — to  that 
portion  of  our  property  that  has  been  pre- 
served from  danger  or  added  to  our  former 
store.  Other  cases  will  arise  to  extend  the 
rule.  In  the  mean  time  there  are  certain 
claims  upon  our  imitation  of  the  conduct  of 
Abraham  which  cannot  be  passed  over  with- 
out special  notice.    "  Know  ye  therefore  that 


176  THE  SCRIPTUKE  KULE 

tliey  which  are  of  faith,  the  same  are  the 
children  of  Abraham."  "  I^ow  we,  brethren, 
as  Isaac  was,  are  the  children  of  promise." 
Abraham's  faith  was  his  peculiarity,  and  with 
every  genuine  Christian  it  is  the  same.  The 
faith  of  Abraham  wrought  in  his  heart  a 
moral  renovation,  and  the  same  faith  is  al- 
ways productive  of  the  same  result.  Faith 
and  regeneration  are  twin-sisters,  ever  found 
associated,  born  together  and  strengthening 
one  another.  Having  therefore  the  mind 
and  heart  of  Abraham,  his  views  and  feel- 
ings, we  must  act  as  he  also  acted.  The  same 
principles  produce  the  same  practices  in  all 
ages.  As  then  "he  that  was  born  after  the 
flesh  persecuted  him  that  was  born  after  the 
Spirit,  even  so  it  is  now."  As  then  he  that 
was  taught  by  the  Spirit  and  governed  by 
the  Spirit  acted  toward  God,  '^  even  so  it  is 
now."  Abraham  gave  to  God  the  tenth  of 
the  spoils,  and  so  will  they  act  who  inherit 
the  faith  of  Abraham  and  are  entitled  to  be 
called  his  children.  The  Christian  soldier 
returning  with  the  prize  of  victory  will  dedi- 
cate the  tenth  to  God.  The  Christian  mer- 
chant, having  rescued  his  property  from 
danger,  will  give  the  tenth  of  all  it  would 
have  yielded.  The  Christian  minister,  or 
physician,  or  lawyer,  whatever  have  been 


OF  RELIGIOUS  CONTRIBUTION.  177 

the  gains  of  his  profession,  will  in  the  same 
proportion  lay  his  offering  on  the  altar  of  the 
Lord.  The  Christian  man,  in  the  humblest 
or  the  highest  circumstances  of  life,  as  the 
Lord  has  rendered  to  him,  so  will  he  return 
a  corresponding  measure  for  his  service.  All 
that  are  of  the  divine  faith  of  Abraham  will 
approve  themselves  his  children,  if  they  act 
consistently,  by  doing  as  he  did,  and  giving 
as  he  gave. 

IS'or  let  us  omit  to  notice  the  situation  of 
Abraham,  when  he  acted  thus  liberally  to- 
ward the  cause  of  God.  It  was  at  an  early 
period  of  his  history  in  the  promised  land. 
As  yet  God  had  given  him  "none  inheritance 
in  it,  no,  not  so  much  as  to  set  his  foot  on." 
It  was  long  afterward  he  had  to  supplicate 
as  a  favor  from  the  children  of  Heth  a  spot 
where  he  might  bury  his  dead.  He  was  "  a 
pilgrim  and  stranger  in  the  land."  And 
although  God  had  increased  his  flocks  and 
herds,  yet  still  his  situation  and  property 
were  apparently  most  insecure,  and  he  might 
be  considered  a  poor  and  very  dependent 
man.  But  he  gave  the  tenth  of  all.  How 
readily  might  selfishness  have  found  an  ex- 
cuse to  withhold  !  He  might  have  pleaded 
that  he  knew  not  how  soon  he  might  be  in 
straits,  and  that  it  was  his  duty  to  provide 
12 


178  THE  SCRIPTURE  RULE 

against  tliem.  Or  he  might  have  argued, 
since  God  gave  him  such  spoils,  he  might 
conchide  it  was  the  divine  will  he  should 
possess  them  all.  But  no — thankful  to  God 
and  confiding  in  his  providence,  he  gave  to 
him  the  tenth  of  what  he  had  gained. 
Where  now  shall  we  find  an  excuse  for  the 
many  apologies  which  our  selfishness  is  wont 
to  plead  ?  The  example  of  Abraham  silences 
them  all.  And  the  lesson  is  irresistible,  that 
in  all  circumstances,  whether  poor  or  rich, 
Ave  should  acknowledge  God  in  the  preserva- 
tion or  increase  of  our  worldly  substance  by 
dedicating  at  least  a  tenth  to  him. 

There  was  also  a  nobility  in  the  conduct 
of  Abraham  that  cannot  fail  to  command 
our  highest  admiration.  We  have  seen  his 
spirit  toward  God,  let  us  look  at  his  conduct 
on  the  same  occasion  to  men.  "The  king 
of  Sodom  said  unto  Abram,  Give  me  the 
persons,  and  take  the  goods  to  thyself.  And 
Abram  said,  I  have  lift  up  my  hand  unto 
the  Lord,  the  Most  High  God,  the  possessor 
of  heaven  and  earth,  that  I  will  not  take 
from  a  thread  even  to  a  shoe-latchet,  and 
tliat  I  will  not  take  anything  that  is  thine, 
lest  thou  shouldst  say,  I  have  made  Abram 
rich ;  save  only  that  which  the  young  men 
have   eaten,  and    the   portion  of  the   men 


OF  RELIGIOUS  CONTKIBUTION.  179 

which  went  with  me,  Aner,  Eshcol,  and 
Mamre  ;  let  them  take  their  portion."  Here 
is  an  example  of  noble-mindedness.  Gen- 
erosity, wisdom,  and  jnstice,  are  united  in 
his  high-minded  decision.  The  meanness  of 
the  world  is  overcome  by  the  elevation  of 
right  principles.  He  who  is  right-minded 
toward  God  is  generous  and  large-hearted  to 
man.  He  who  gives  to  the  cause  of  God  is 
the  friend  of  every  effort  that  breathes  be- 
nevolence to  men. 

What  a  contrast  to  Abraham  is  Lot !  He 
went  to  Sodom  to  gain  the  world,  and  he 
lost  it  there.  He  departed  from  God,  and 
he  fell  into  the  hands  of  bloody  men.  His 
life  and  property  were  recovered,  but  he 
was  indebted  for  both  to  the  Lord's  servant. 
He  does  not  appear  to  have  profited  by  the 
chastisement,  and  he  was  driven  at  last  out 
of  the  wicked  city,  when  he  left  his  proper- 
ty in  the  flames.  His  last  refuge  was  in  a 
cave  of  the  mountain,  where  he  was  aban- 
doned to  temptation  and  fell  into  sin.  How 
fearful  must  have  been  the  accusations  of 
his  conscience,  for  he  was  "a  righteous 
man !"  He  presents  a  fearful  example  of 
what  even  a  godly  man  may  suffer  from 
worldliness.  Let  us  be  warned  by  his  exam- 
})le,  and  let  it  operate  to  present  more  clear- 


180  THE  SCRIPT  UKE  RULE 

ly  to  our  minds,  and  enforce  more  power- 
fully on  our  hearts,  that  of  Abraham,  who 
dedicated  to  God,  gratefully  and  joyfully, 
"  a  tenth  of  all." 


OF  RELIGIOUS  CONTKIBUTION.  181 


CHAPTEK  III. 

JACOB. 

Of  all  that  thou  shalt  give  me,  I  will  surely  give  the  tenth  unto 
thee.— Gen.  xxviii,  22. 

What  creation  is  to  the  pliilosopher,  sucli  are 
the  Scriptures  to  the  Christian.  Each  has 
his  own  book,  although  either  should,  and 
often  does,  study  them  both.  The  botanist 
goes  into  the  fields  and  gardens,  examines 
their  plants  and  flowers,  classifies  them  ac- 
cording to  their  properties,  observes  their 
habits  and  influences,  and  from  the  whole 
deduces  the  laws  and  principles  by  which 
they  are  governed,  and  lays  down  the  rules 
by  which  his  conduct  toward  them  should 
be  guided.  So  does  the  astronomer  proceed 
in  his  observations  upon  the  heavens,  the 
mineralogist  with  his  rocks  and  stones,  and 
the  metaphysician  in  his  study  of  the  human 
mind.  In  like  manner  the  student  of  the 
Scriptures  is  occupied,  whatever  be  the  de- 
partment of  their  varied  contents  to  which 
his  attention  is  directed, — their  doctrines,  or 
precepts,  or  examj)les,  or  promises.  It  has 
become  fashionable  to  decry  a  systematic 
study  of  the  sacred  volume ;  but  it  may  be 


182  THE  SCRIPTUllE  RULE 

confidently  asserted  that  he  who  does  not  so 
study  it  will  never  properly  understand  it, 
nor  will  he  who  does  not  so  teach  ever  prove 
successful  in  imparting  instruction.  It  is  on 
this  principle  we  are  desirous  of  proceeding 
in  our  present  inquiry.  We  are  collecting- 
facts  out  of  the  Scriptures  that  we  may  de- 
duce principles  and  found  rules  of  conduct 
upon  them.  Our  investigation  is  confined 
to  one  species,  as  the  botanist's  to  plants  in 
the  field  of  nature.  We  wish  to  ascertain 
what  was  done  and  approved  in  the  matter 
of  contribution  to  the  cause  of  God,  that  we 
may  learn  our  duty.  We  have  seen  how  it 
was  in  the  case  of  Abraham,  and  we  now 
direct  our  attention  to  that  of  his  most  dis- 
tinguished descendant,  the  patriarch  Jacob. 
It  is  worthy  of  notice  that  they  both  acted 
on  the  same  rule,  that  of  devoting  a  tenth 
to  the  Lord.  It  is  therefore  plain  this  was 
an  early  and  well-known  rule  of  conduct. 
They  no  doubt  derived  it  from  a  common 
source,  and  that,  in  all  likelihood,  was  an 
express  divine  command  handed  down  from 
the  beginning  to  generation  after  generation. 
There  were  many  features  common  to  the 
two  patriarchs,  and  their  use  of  their  world- 
ly property.  We  have  already  remarked 
on  those  which  characterized  the  liberality 


OF  RELIGIOUS  CONTRIBUTION.  l^d 

of  Abraliam,  and,  omitting  the  same  traits, 
so  far  as  tliey  are  found  in  Jacob,  we  shall 
confine  our  attention  to  what  was  peculiar  in 
him. 

The  first  appearance  of  a  generous  spirit 
in  Jacob  was  on  the  occasion  of  his  depart- 
ure from  his  father's  house,  to  escape  the 
finy  of  his  provoked  and  injured  brother 
Esau,  and  when  he  had  gone  so  far  upon  his 
journey  as  Bethel.  Previously  to  this  time 
there  is  reason  to  believe  he  was  under  the 
dominion  of  a  w^orldly  and  grasping  spirit, 
so  much  so  as  not  to  stop  at  plans  of  deceit- 
fulness  and  acts  of  injustice.  In  concert 
with  his  mother,  Rebekah,  he  devised  a 
scheme  to  deceive  his  father,  and  possess 
himself  of  the  portion  of  his  elder  brother. 
It  is  no  excuse  for  his  conduct  that  Provi- 
dence had  revealed  to  his  mother  how  the 
elder  should  be  subjected  to  the  younger;  it 
was  rather  an  aggravation  of  his  sin,  for  he 
and  his  accomplice  should  have  confided  in 
that  Providence  to  fulfill  the  divine  promise 
in  his  own  lawful  time  and  manner.  Jacob, 
therefore,  is  presented  to  us,  in  the  truthful- 
ness of  the  Scriptures,  as  in  the  outset  of 
life  characterized  by  selfishness  and  cunning. 
This  constitutional  temperament  indeed  ap- 
pears again  and  again  throughout  his  entire 


15*  THE  SCRIPTUKE  RULE 

history.  Though  it  was  overcome  by  grace, 
still  nature  often  asserted  its  power.  And 
many  were  the  troubles  into  which  the  pa- 
triarcli  was  brought  by  the  remainder  of  this 
indwelling  sin.  He  had  a  struggle  all  his 
days,  and  did  not  always  come  ofi"  victorious. 
It  is  interesting  and  instructive  to  observe  the 
providence  and  power  of  God  breaking  this 
natural  propensity  of  Jacob's  corrupt  heart. 
What  first  strikes  us  with  surprise  is,  that 
his  very  sin  was  overruled  to  be  the  occasion 
of  its  own  overthrow.  His  love,  of  the  world 
led  him  into  sin,  and  that  sin  drove  him  from 
his  father's  house.  He  sought  all  his  father's 
property,  and  he  was  driven  from  it  all.  So 
soon  did  a  retributive  Providence  overtake 
him,  but  it  was  guided  by  mercy.  "  Where 
sin  abounded  grace  did  much  more  abound." 
When  the  outcast  son  reached  the  end  of  his 
first  day's  journey,  he  sank  down  exhausted 
in  body  and  sad  in  heart.  He  felt  his  soli- 
tary and  desolate  situation.  We  may  assume 
that  he  looked  to  God  that  night  as  he  had 
never  done  before.  He  laid  himself  down 
to  sleep  in  a  frame  of  mind  such  as  he  had 
never  previously  experienced,  feeling  tliat 
God  was  his  only  refuge,  and  resolved  to  seek 
him  for  his  portion.  The  God  of  his  fathers 
was  not  unmindful  of  their   penitent   son. 


OF   RELIGIOUS    CONTRIBUTION.  185 

He  was  not  forsaken  in  liis  solitude  and  sor- 
row.    The  Holy  Spirit  visited  him  with  his 
converting  grace.     "He  dreamed,  and  be- 
hold, a  ladder  set  upon  the  earth,  and  the 
top  of  it  reached  to  heaven  ;  and  behold,  the 
angels  of   God    ascending   and    descending 
npon  it.     And  behold,  the  Lord  stood  above 
it,  and  said,  I  am  the  Lord  God  of  Abraham 
thy  father,  and  the  God  of  Isaac."  The  prom- 
ises made  to  them  were   then  renewed  to 
him,  and  more  were  added.     Tlie  mind  of 
Jacob  was  enlightened  by  this  revelation  of 
God,  and  his  heart  was  touched.     From  that 
day  he  showed  himself  a  child  of  God.     A 
new  nature  w^as  given  to  him,  and  he  entered 
upon  a   new  course  of  life.     One    marked 
change  was  from  selfishness  to  generosity. 
"  Jacob  vowed  a  vow,  saying.  If  God  will  be 
with  me,  and  will  keep  me  in  this  way  that 
I  go,  and  will  give  me  bread  to  eat  and  rai- 
ment to  put  on,  so  that  I  come  again  to  my 
father's  house  in  peace  ;  then  shall  the  Lord 
be  my  God,  and  this  stone  which  I  have  set 
for  a  pillar  shall  be  God's  house,  and  of  all 
that  thou  shalt  give  me  I  wdll  surely  give  the 
tenth  unto  thee."     What  a  gracious  change ! 
Before  all  was  for   the  world,  and  all  the 
world   would   hardly  satisfy  him ;  now  he 
asks  only  what  is  necessary  for  a  sustenance ! 


186  THE    SCEIPTUKE    EULE 

Before  all  was  for  self,  and  nothing  for  God ; 
now  all  is  for  God,  and  self  is  overlooked. 
The  connection  between  the  conversion  of  the 
soul  and  liberality  to  the  cause  of  God  is  very 
marked.  Xo  sooner  is  that  blessed  change 
produced  than  this  effect  follows  from  it. 
The  Apostle  Paul  expresses  the  same  senti- 
ment when  he  says,  "They  first  gave  their 
own  selves  to  the  Lord,  and  then  unto  us  by 
the  will  of  God."  Jacob  gave  himself  to  God 
in  his  conversion,  and  then  his  property. 
There  is  no  doubt  in  some  a  natural  generos- 
ity when  compared  with  others,  but  there  is 
no  enlightened,  enlarged,  and  consistent 
generosity  but  such  as  proceeds  from  a  new 
heart  under  the  dominion  of  grace.  And 
wherever  the  new  heart  is  found,  it  is  im- 
pregnated with  zeal  for  the  glory  of  God  and 
a  deep  interest  in  the  extension  of  his  cause, 
with  a  corresponding  effort  of  labor  and  gen- 
erosity of  contribution.  This  generosity  will 
be  no  doubt  much  affected  by  the  circum- 
stances of  the  convert,  although  it  be  in  all 
radically  the  same  grace.  It  will  be  interest- 
ing to  trace  some  of  its  outgoings  in  Jacob. 

Like  Abraham,  he  fixed  on  the  tenth. 
This  is  noticed  again  only  to  impress  it  on 
the  attention.  That  was  the  acknowledged 
standard,  and  wherever  grace  renewed  the 


OF  RELIGIOUS  CONTRIBUTION.  187 

heart,  its  subject  embraced  the  law  of  God 
as  its  guide. 

Unlike  Abraham,  Jacob's  dedication  was 
not  confined  to  one  occasion  or  one  posses- 
sion. It  comprehended  his  whole  life  and 
his  whole  property.  As  long  as  he  lived  he 
would  dedicate  this  portion  of  his  substance 
to  God,  and  whatever  he  possessed,  the  tenth 
of  it  should  be  the  Lord's. 

Bringing  these  two  cases  of  Abraham  and 
Jacob  together,  what  a  rule  do  we  discover 
for  the  guidance  of  all  who  would  be  gov- 
erned by  the  law  of  Revelation!  On  all 
special  occasions  of  the  preservation  or  in- 
crease of  property  there  is  to  be  a  special 
dedication  of  a  tenth.  Of  all  ordinary  and 
stated  income  there  is  to  be  the  dedication 
of  a  tenth.  Can  it  for  a  moment  be  supposed 
it  was  by  a  mere  accident  the  two  patriarchs 
fell  upon  the  same  amount  of  contribution? 
Or  is  it  to  be  supposed  that  either  fixed  the 
sum  of  his  own  mere  will  and  pleasure?  The 
tone  of  approval  with  which  the  conduct  of 
both  is  narrated  shows  how  agreeable  it  was 
to  God,  and  we  are  shut  up  to  the  conclusion 
that  they  both  adopted  for  a  guide  the  law 
which  their  God  liad  given,  and  that  it  is 
morally  binding  now  as  much  as  it  was  then. 

This  is  not  a  little  confirmed  by  what  after- 


188  THE  SCRIPTURE  RULE 

ward  occurred  in  the  life  of  Jacob.  It  ap- 
pears that  he  forgot  his  vow,  solemnly  as  he 
had  made  it.  God  granted  him  more  than 
he  sought.  He  returned  to  his  father's  house 
in  peace,  and  greatly  enriched.  Yet  the 
stone  which  was  to  be  God's  house,  and  to 
which  his  property  was  to  be  dedicated,  was 
forgotten.  He  was  therefore  reproved  and 
summoned  to  the  promised  dut3\  "God 
said  to  Jacob,  Arise,  go  up  to  Bethel,  and 
dwell  there,  and  make  there  an  altar  unto 
God,  that  appeared  unto  thee  when  thou 
fleddest  from  the  face  of  Esau  thy  brother." 
The  patriarch  discovered  a  gracious  disposi- 
tion in  an  immediate  and  ready  obedience. 
He  made  it  a  season  of  a  thorough  reforma- 
tion and  revival  in  his  household.  It  is  par- 
ticularly to  be  observed  that  he  called  to 
mind  the  circumstances  of  his  first  dedica- 
tion of  himself  to  God,  obtained  fresh  prom- 
ises from  God,  and  engaged  with  enlarged 
liberality  in  the  service  of  God.  "He  set 
up  a  pillar  in  the  place  where  God  talked 
with  him,  even  a  pillar  of  stone,  and  he 
poured  a  drink-offering  thereon,  and  he 
poured  oil  thereon."  The  promised  dedica- 
tion was  demanded  by  God  when  it  was  for- 
gotten by  his  servant,  and  when  it  was  pre- 
sented it  was  accepted  and  approved. 


OF  RELIGIOUS  CONTEIBIJTION.  189 

What  is  the  legitimate  inference  from  the 
conduct  of  Jacob?  When  his  heart  was 
brought  under  the  power  of  true  rehgion,  he 
gave  the  tenth  of  his  income  to  God.  Will 
not  every"  truly  converted  soul  feel  the  power 
of  his  example  ?  This  patriarch  is  continu- 
ally presented  to  us  in  the  Scriptures  as  a 
most  approved  servant  of  God.  His  faults 
are  not  concealed,  but  recorded  for  our  warn- 
ing. Still  his  gracious  excellence  is  much 
commended,  and  his  example  is  to  be  imi- 
tated. Shall  there  be  an  exception  to  that 
part  of  it  which  binds  him  to  devote  his 
property  to  God?  The  Christian  who  ac- 
knowledges the  obhgation  of  conformity  to 
the  patriarch  in  other  graces,  but  overlooks 
this  one,  will  require  to  assign  a  reason  for 
the  exception.  It  is  to  be  feared  many  fail 
to  imitate  him  in  this  respect  who  have  not 
considered  how  they  are  to  be  j  ustified  in  so 
doing.  Let  them  think  of  the  patriarch's 
example,  and  they  will  see  good  cause  to 
follow  it.  They  are  as  much  bound  to  con- 
form to  him  in  this  respect  as  in  his  agoniz- 
ing prayer  at  Peniel.  Both  are  recorded  for 
our  benefit,  and  that  benefit  is  gained  only 
when  we  do  as  he  did.  It  is  a  Christian 
purpose  to  say,  "  Of  all  that  thou  shalt  give 
me  I  will  surely  give  the  tenth  unto  thee." 


190  THE  SCRIPTUKE  RULE 

CHAPTER  lY. 

MOSES. 
The  law  was  given  by  Moses.— John  1,  IT. 

We  come  now  to  a  still  clearer  liglit,  and  to 
a  firmer  footing.  Abraham  gave  a  tenth  of 
all  the  spoils,  and  there  is  reason  to  believe 
he  did  so  in  compliance  with  an  early  and  well- 
known  law  of  divine  anthority.  Jacob  vowed 
he  would  give  the  tenth  of  all  he  possessed,  and 
]ie  came  to  this  resolution  whenever  his  mind 
was  brought  under  the  power  of  truth,  and 
was  made  the  subject  of  a  gracious  change. 
It  is  a  serious  thing  to  depart  from  the  prac- 
tice of  these  men  of  God.  If  we  have  the 
faith  of  Abrtiham  and  the  piety  of  Jacob,  we 
shall  assuredly  do  as  they  did,  and  at  least 
give  the  tenth  of  all  we  have  to  God.  We 
are  willing  to  rest  the  question  here,  and  ask, 
whether  it  is  conceivable  that  any  one  hav- 
ing the  character  of  these  patriarchs  could 
withhold  this  portion  of  his  substance  from 
the  service  of  Him  who  gave  it  all,  especially 
when  he  knows  that  this  was  their  practice  ? 
We  are  not  left,  however,  to  infer  what  our 
conduct  ought  to   be   from  that  of  othei*s. 


OF  RELIGIOUS  CONTEIBUTION.  191 

God  has  given  a  law,  and  we  do  well  to  con- 
sider it.  Tliere  is  express  statute,  associated 
no  doubt  with  many  temporary  ceremonies, 
yet  substantially  unchangeable  and  binding 
universally  and  forever.  Let  it  not  be  said 
that  since  God  publicly  proclaimed  this  law 
for  the  first  time  to  the  Jews,  we  are  to  infer 
it  liad  never  been  law  before.  Is  it  likely 
that  God  adopted  for  a  law  what  had  previ- 
ously become  a  prevailing  practice  ?  How 
much  more  probable  it  is  that  the  prevailing 
practice  had  originated  in  an  ancient  law, 
given  by  God,  yet  of  the  first  publication  of 
which  we  are  not  informed?  We  find  that 
the  law  of  the  Sabbath  was  published  to  the 
Jews  in  the  ten  commandments  upon  Sinai ; 
yet  that  same  law  had  been  given  at  the  be- 
ginning, and  we  find  it  in  the  earliest  records 
of  the  creation.  The  original  law,  there  is 
reason  to  fear,  had  fallen  into  disuse,  and 
therefore  it  is  solemnly  renewed  and  sanc- 
tioned. Even  this  reason,  however,  was  not 
necessary  to  justify  its  republication.  The 
same  laws  are  again  and  again  proclaimed 
and  enforced  by  their  divine  Author.  This 
remark  is  applicable  to  all  the  ten  command- 
ments. They  were  all  laws  of  God  before 
they  were  published  to  the  Jews.  From  the 
beginning  they  had  been  the  rule  of  human 


192  THE  SCRIPTURE  RULE 

conduct;  yet  where  can  it  be  shown  that 
each  of  them  is,  in  so  many  words,  to  be 
found?  They  were  authoritative  from  the 
first — they  were  known  to  the  servants  of 
God — they  were,  more  or  less,  obeyed  by 
them.  And  yet  we  find  them  embodied  in 
a  special  law  for  the  guidance  of  Israel.  We 
believe  it  to  have  been  the  same  with  the 
law  of  giving  to  the  Lord — ^it  had  been  en- 
johied  from  the  beginning,  and  it  was  pro- 
claimed afresh  and  placed  in  new  connec- 
tions when  God  revealed  his  will  to  Moses 
and  Aaron.  The  reenactment  of  this  law  is 
a  subject  of  deep  interest,  and  its  associations 
are  full  of  instruction.  We  shall  therefore 
inquire  with  some  minuteness  into  the  ar- 
rangements which  God  was  pleased  to  pre- 
scribe, and  for  this  purpose  shall  place  them 
separately,  as  we  find  them  in  the  ancient 
code  of  Israel's  laws. 

I. THE    FIRST    TITHE. 

"  All  the  tithe  of  tlie  land,  whether  of  the 
seed  of  the  land,  or  of  the  fruit  of  the  tree, 
is  the  Lord's  ;  it  is  holy  unto  the  Lord." 
"  Behold,  I  have  given  the  children  of  Levi 
all  the  tenth  in  Israel  for  an  inheritance,  for 
tlieir  service,  which  they  serve,  even  the 
service  of  the  tabernacle  of  the  congrega- 


OF  RELIGIOUS  CONTRIBUTION.  193 

tion."  The  statute  is  explicit,  and  its  special 
requirements  are  worthy  of  careful  observa- 
tion, for  they  cast  much  light  on  the  general 
question  under  consideration.  The  lowest 
proportion  which  the  law  could  accept  was 
a  tenth,  conveying  the  sentiment  that  less 
had  never  previously  been  given,  nor  could 
less  suffice  now.  The  law  of  Moses  was  not 
designed  to  reduce  the  claims  of  God  on  the 
gratitude  and  offerings  of  his  people.  This 
tenth  was  also  exacted  on  all  property,  "  the 
seed  of  the  land  and  the  fruit  of  the  tree " 
alike.  All  came  from  God,  and  in  all  God 
is  to  be  acknowledged.  "  Of  thine  own 
have  we  given  thee,"  said  David,  and  the 
same  is  in  all  ages  the  language  of  piety. 
And  for  what  was  this  tenth  demanded? 
For  the  children  of  Levi,  a  reward  for  their 
service  in  the  tabernacle  of  the  congrega- 
tion. It  was  for  thcjm  as  the  ministers  of 
God.  The  end  of  the  law  was  the  glory  of 
Jehovah,  that  the  knowledge  and  worship 
of  his  name  might  be  propagated  and  ex- 
tended. Its  essence  lies  in  this,  that  God  by 
an  express  statute  demands  the  tenth  of  our 
property  for  the  promotion  of  his  cause. 
The  princvple  of  the  law  is  as  binding  now 
as  it  was  on  Israel. 

13 


194                       THE  SCKIPTUKE  BULE 
n. THE    SECOND    TITHE. 

"  Thou  shalt  truly  tithe  all  the  increase  of 
thy  seed,  that  the  field  bringeth  forth  year 
by  year.  And  thou  shalt  eat  before  the 
Lord  th}^  God,  in  the  place  which  he  shall 
choose  to  place  his  name  there,  the  tithe  of 
thy  corn,  of  thy  vine,  and  of  thine  oil,  and 
the  firstlings  of  thy  herds  and  of  thy  flocks ; 
that  tliou  niayest  learn  to  fear  the  Lord  thy 
God  always."  This  was  clearly  a  diff'erent 
tithe  from  the  former.  That  was  given  for 
the  support  of  the  Levite,  this  for  the  main- 
tenance of  the  various  feasts  and  sacrifices. 
Behold,  then,  the  increased  demand  on  Is- 
rael :  first  a  tenth  for  one  purpose — then  a 
second  tenth  for  another — so  that  by  a  per- 
manent statute  every  Israelite  w^as  required 
to  give  at  least  a  fifth  of  his  yearly  income 
to  the  Lord.  Under  former  dispensations 
we  read  only  of  a  tenth.  As  the  world 
grows  older  the  claims  of  God  are  not  les- 
sened. Privileges  are  increased,  and  respon- 
sibilities are  increased  with  them :  "  To 
whom  nmcli  is  given,  of  them  shall  much  be 
required."  The  Jew  might  say,  "  What 
advantage  tlien  hath  the  Jew  ?  or  what  pro- 
fit is  there  of  circumcision  ?  Much  every 
way ;  chiefly  because  that  unto  them  were 


OF  RELIGIOUS  CONTRIBUTION.  195 

committed  the  oracles  of  God."  But  as  he 
thus  reasoned  he  was  summing  up  argu- 
ments to  enforce  the  claim  of  God  on  him- 
self and  his  property.  Let  this  principle 
also  be  distinctly  apprehended,  for  it  will 
come  with  mighty  force  when  it  is  applied  to 
the  privileges  and  responsibilities  of  the 
best,  the  brightest,  and  the  last  dispensa- 
tion. 

III. THE    TITHE    FOE   THE    POOR. 

"At  the  end  of  three  years  thou  shalt 
bring  forth  all  the  tithe  of  thine  increase  the 
same  year,  and  shalt  lay  it  up  within  thy 
gate.  And  the  Levite,  (because  he  hath  no 
part  nor  inheritance  with  thee,)  and  the  stran- 
ger, and  the  fatherless,  and  the  widow  which 
are  within  thy  gates,  shall  come,  and  shall 
eat  and  be  satisfied  ;  that  the  Lord  thy  God 
may  bless  thee  in  all  the  work  of  thine  hand 
which  thou  doest."  It  is  doubtful  whether 
this  third  tithe  be  entirely  distinct  from  the 
other  two  already  noticed,  and  therefore 
wliether  it  were  an  additional  claim  on  Isra- 
el. It  may  have  been  so,  but  the  evidence 
is  not  fully  satisfactory.  We  found  no  argu- 
ment therefore  on  that  consideration,  but  we 
cannot  overlook  this  new  appropriation  of 
property,  this  additional  object  of  generosity 


196  THE  SCKIPTUEE  KULE 

proposed  to  Israel.  "The  poor  shall  never 
cease  out  of  the  land  ;"  and  one  design  of 
this  providence  is  to  teach  us  gratitude  for 
our  own  mercies  and  kindness  to  the  neces- 
sitous. Generosity  to  the  cause  of  God  is 
here  linked  with  benevolence  to  man.  It  is 
the  same  condition  of  mind  that  produces 
the  double  fruit.  "  Tliou  shalt  love  the  Lord 
thy  God  with  all  thy  heart  and  soul,  and 
mind,  and  strength,  and  thou  shalt  love  thy 
neighbor  as  thyself."  The  love  of  man 
springs  out  of  the  love  of  God.  If  we  love 
the  Creator  we  shall  love  the  creature  whom 
he  hath  made.  The  love  of  the  father  en- 
sures the  love  of  his  child.  Let  none  fear 
that  because  much  is  demanded  and  done 
for  the  cause  of  God,  the  interests  of  man 
will  be  therefore  likely  to  be  neglected. 
The  reverse  may  be  expected.  And  let 
none  excuse  themselves  by  alleging  they 
have  so  much  to  do  for  man  they  can  do 
nothing  for  the  cause  of  God.  It  is  a  mere 
pretense.  Jesus  could  say  to  God,  "The 
zeal  of  thine  house  hath  eaten  me  up,"  and  at 
the  same  time  he  healed  the  bodies  and 
saved  the  souls  of  men.  He  hath  left  us  an 
example  that  we  should  follow  his  steps. 


OF  RELIGIOUS  CONTKIBUTION.  197 

rV. THE   LEVITES'   TITHE. 

"Speak  unto  the  Levites,  and  say  unto 
them,  When  ye  take  of  the  children  of 
Israel  the  tithes  which  I  have  given  you 
fi'om  them  for  your  inheritance,  then  ye 
shall  offer  up  a  heave-offering  of  it  for  the 
Lord,  even  a  tenth  part  of  the  tithe." 

The  Levite's  concern  with  the  tithes  was 
not  merely  to  receive  and  enjoy  them.  He 
had  his  own  tenth  to  pay  to  Aaron  and  his 
sons.  'None  were  exempt  in  Israel.  All 
were  recipients,  and  all  must  acknowledge 
the  bounty  of  God.  The  ministers  of  re- 
ligion are  not  merely  entitled  to  live  by  the 
altar  which  they  serve,  they  are  bound  to 
devote  of  that  which  they  receive  to  the 
cause  of  God.  The  Apostle  Paul  applies  the 
former  part  of  this  statement  to  the  minis- 
ters of  Christ,  even  adducing  the  Jewish 
illustration,  "  Thou  shalt  not  muzzle  the  ox 
that  treadeth  out  the  corn ;"  and  it  will  not 
be  questioned  that  the  latter  part  of  it  is 
equally  applicable  under  the  Christian  econ- 
omy. The  lesson  is  clearly  taught  that  all 
should  devote  to  the  Lord  of  that  which  they 
receive,  ^o  rank  or  station  can  plead  im- 
munity. The  higher  the  position  the  stronger 
the  claim.    Ministers  of  the  gospel  especially 


198  THE  SCRIPTURE  RULE 

should  feel  the  powerful  claims  that  the 
cause  of  God  has  upon  them.  They  are 
exalted  to  great  honor  as  embassadors  for 
Christ.  They  should  manifest  the  generous 
spirit  of  the  religion  which  they  teach. 
They  should  be  an  example  to  the  Church 
in  all  things.  But  if  they  shall  be  so,  the 
people  to  whom  they  minister  must  consider 
their  liabilities.  They  cannot  give  of  that 
which  they  possess  not.  It  is  the  duty  of 
the  Churches  to  put  it  in  the  power  of  their 
ministers  to  be  examples  of  liberality.  In 
doing  so  they  consult  their  own  interests. 
In  that  respect  they  will  find  the  saying  emi- 
nently true,  that  "  it  is  more  blessed  to  give 
than  to  receive."  They  are  just  filling  up 
the  reservoir  which  shall  pour  out  fresh 
streams  of  pure  water  to  refresh  and  fertilize 
themselves. 

V. STATED   SERVICES. 

"  Speak  unto  the  children  of  Israel,  and 
say  unto  them,  Concerning  the  feasts  of  the 
Lord,  which  ye  shall  proclaim,  even  these 
are  my  feasts." 

They  w^ere  to  be  observed  at  all  times — 
dayly,  weekly,  monthly,  yearly,  every 
seventh  year,  every  fiftieth  year.  Each  of 
these  had  its  own  peculiar  claims  and  respon- 


OF  RELIGIOUS  CONTKIBUTIOX.  199 

sibilitles.  One  feature,  however,  marked 
them  all — the  expensive  character  of  tlie 
service.  The  Israelite  might  indeed  say,  "I 
will  not  render  to  the  Lord  of  that  which 
cost  me  naught."  He  could  not  do  so.  The 
prescribed  service  was  in  itself  a  serious 
claim.  It  is  true  there  were  services  adapted 
to  the  poor ;  but  let  it  be  remembered  there 
was  no  exception  for  the  poor;  the  jDoorest 
must  give.  It  is  said  in  "Mammon"  for 
some  to  give  "  a  twentieth,  or  even  a  fiftieth, 
would  require  the  nicest  frugality  and  care." 
This  w^as  not  the  spirit  of  the  ancient  law  of 
Israel.  Every  man  received  something,  and 
every  man  must  give  something.  Where  is 
the  exception  releasing  the  poorest  from  the 
tenth  ?  This  law  is  as  wise  as  it  is  stringent. 
The  poor  man  is  benefited  by  the  exercise 
of  the  "  nicest  frugality  and  care."  It  is  the 
most  salutary  discipline  for  himself  and  his 
household.  It  is  the  very  habit  which  the 
poor  most  need  to  form  and  cherish ;  it  ele- 
vates the  mind  to  save  something  for  the 
cause  of  God.  He  knew  human  nature  well 
who  has  imposed  this  duty  upon  it.  "He 
needed  not  that  any  should  testify  of  man, 
for  he  knew  what  was  in  man."  It  is  a  mis- 
take to  lead  the  poor  to  think  they  have 
nothing  to  do  or  to  give  to  God.     This  is  a 


200  THE  SCRIPT UKE  KULE 

lesson  never  more  required  to  be  taught  than 
in  our  day.  The  rich  are  to  give  abundantly 
out  of  their  abundance,  and  the  poor  are  to 
give  out  of  their  poverty.  God  designedly 
made  his  service  heavy  in  the  ancient  econ- 
omy. His  demands  never  ceased,  and  none 
were  exempted. 

VI. VARIOUS  SACRIFICES. 

"  This  is  the  law  of  the  burnt-offering,  of 
the  meat-offering,  and  of  the  sin-offering,  and 
of  the  trespass- offering,  and  of  the  peace- 
offerings." 

ISTo  doubt  these  various  services  had  main- 
ly a  typical  meaning ;  and  very  gracious  the 
instructions  were  which  they  were  designed 
and  calculated  to  convey.  In  the  burnt- 
offering  we  behold  the  sacrifice  of  the  Son 
of  God ;  in  the  meat-offering,  the  devoted 
gratitude  of  the  believer  presenting  himself, 
all  he  is  and  has,  as  an  offering  to  the  Lord ; 
in  the  sin-offering  and  trespass-offering,  that 
life  of  faith  upon  the  Son  of  God,  and  tliat 
constant  effort  after  purity  of  life  which  a 
sense  of  sin  and  the  love  of  holiness  insjiire ; 
and  in  the  peace-offering,  the  fellowship  with 
God,  without  which  the  renewed  soul  can- 
not rest,  with  the  manner  in  which  it  is  to 
be   maintained,   even   through    the   peace- 


OF  KELiaiOUS  CONTKIBUTION.  201 

speaking  blood  of  Christ.  All  this  is  true, 
and  it  is  important.  Yet  there  is,  besides,  a 
moral  aim  in  all  these  institutes  not  to  be 
overlooked.  Observe  the  state  of  mind 
which  they  are  calculated  to  produce  and 
foster.  They  require  intelligence,  consider- 
ation, discrimination,  frugality,  and  careful- 
ness. They  teach  how  much  God  demands 
and  how  much  we  must  do  in  order  to  ren- 
der it.  They  enlighten,  enlarge,  and  exer- 
cise the  mind.  They  train  the  soul  to  lofty 
conceptions,  to  large  services,  and  to  make 
sacrifices  for  God.  Tliey  teach  us  to  make 
religion  our  business,  and  they  give  us  to 
understand  that  the  requirements  of  the  Lord 
at  our  hands  are  neither  few  nor  small. 

VII.' ^FKEE-WILL    OFFERINGS. 

"  These  things  shall  ye  do  unto  the  Lord 
in  your  set  feasts,  beside  your  vows,  and  your 
free-will  offerings." 

Over  and  above  all  that  has  been  describ- 
ed, the  Israelite  might  dedicate  whatever 
besides  he  desired  unto  the  Lord.  There  was 
a  limit  on  the  one  side,  and  the  law  made 
its  demands,  but  there  was  no  limit  on  the 
other,  and  the  devout  soul  might  devote  as 
it  would.  Li  all  who  had  a  right  frame  of 
mind  this  would  not  be  a  dead  letter.     Much 


202  THE    SCRIPTURE  RULE 

would  be  added  to  the  requirements  of  the 
law.  As  fresh  occasions  arose  for  gratitude 
to  God,  in  the  preservation  of  health,  recov- 
ery from  sickness,  the  increase  of  property, 
or  the  prosperity  of  friends,  God  would  be 
acknowledged  .in  all.  This,  therefore,  is  to 
be  added  to  what  was  noticed  before  as  the 
requirement  of  law  and  statute.  A  fifth  pro- 
portion of  all  was  certainly  demanded.  It 
may  have  been  more,  if  the  tithe  for  the 
poor  is  considered  to  be  distinct  from  that 
for  the  Levite  and  that  for  the  feasts.  It  is 
not  too  much,  on  that  interpretation,  to  as- 
sume there  was  a  fourth  required.  And  when 
to  all  these  are  added  the  vows  and  free- 
will offerings,  may  it  not  be  alleged  that  the 
devout  and  consistent  Israelite  felt  the  claim 
of  God  to  be  annually  upon  him  for  not  less 
than  a  third  of  the  income  which  was  gra- 
ciously confided  to  him  ? 

This  is  the  conclusion  to  which  the  review 
of  the  ancient  law  of  Israel  has  conducted 
us.  We  appeal  to  the  impartial  inquirer 
whether  we  have  not  arrived  at  this  issue 
by  an  unvarnished  statement  of  clear  stat- 
utes and  undoubted  facts.  And  now  what 
is  the  moral  to  be  drawn  from  all?  God  has 
shown  us  that  he  considered  it  good  for  Is- 
rael to  press  his  demands  upon  them  at  all 


OF   RELIGIOUS    CONTEIBUTION.  203 

times  and  seasons  for  all  pious  and  benevo- 
lent purposes,  and  in  all  measures  adapted 
to  the  rich  and  the  poor,  and  obligatory  upon 
all.  This  was  the  education  he  gave  his  own 
children  whom  he  adopted  to  train  for  him- 
self. Was  it  not  manifestly  designed  to 
counteract  the  selfishness  of  the  human  heart, 
and  open  within  it  a  fountain  of  generosity 
and  benevolence  ?.  As  the  water  drawn  from 
the  living  well  is  renewed  again  with  quick- 
ened and  enlarged  supplies,  so  as  the  heart 
is  accustomed  to  give  out  of  its  fullness,  the 
streams  of  grace  and  providence  supply  it 
afresh.  The  vapors  that  arise  from  the 
earth  gather  into  clouds,  and  thence  distill 
again  to  water  and  fertilize  the  ground 
whence  they  first  proceeded,  and  so  he  that 
giveth  getteth,  he  that  does  good  receives 
good,  and  as  we  yield  ourselves  and  om*  prop- 
erty to  God  we  are  filled  with  the  fullness  of 
God.  Truly  is  charity  said  to  be  twice 
blessed — blessed  in  him  that  gives  no  less 
than  in  him  that  receives.  With  these  facts 
and  views  before  us,  it  is  confidently  asked, 
what  proportion  of  his  substance  will  the 
believer  in  Kevelation  dedicate  to  the  ser- 
vice of  God  ?  Can  he  give  less  than  a  tenth  ? 
Is  he  consistent  ?  And  can  he  satisfy  his  own 
conscience  if  he  does  so  ?     Wliat  is  the  law 


204  THE    SCKIPTDKE    KULE 

of  the  Bible,  and  of  God  its  Author  ?  Is  it 
optional  with  every  man  to  give  or  withhold 
as  he  pleases  ?  to  give  in  what  measure  and 
proportion  he  thinks  proper  ?  We  are  con- 
firmed in  the  conviction  that  no  enlightened 
and  consistent  believer  can  devote  less  than 
the  tenth  to  the  Lord  of  the  annual  income 
which  Providence  has  placed  at  his  disposal 
for  the  maintenance  of  himself  and  those  who 
are  dependent  upon  him.  "  Let  God  be  true, 
but  every  man  a  liar."  We  think  we  have 
spoken  the  truth  of  God,  and  stand  on  the 
sure  ground  of  his  testimony  ;  let  all  beware 
how  they  depart  from  it  by  a  false  or  unsound 
interpretation  involving  a  great  practical 
question  bearing  mightily  on  the  cause  of 
God  in  the  earth. 


OF   RELIGIOUS   CONTRIBUTION.  205 

CHAPTER  y. 

THE  DAY  OF   PENTECOST. 

All  that  believed  were  together,  and  had  all  things  common. 
Acts  ii,  44. 

Hear  what  the  law  saith  ! .  What  saith  it  ? 
It  saith  that  Abraham  gave  the  tenth  of  the 
spoils — that  Jacob  gave  the  tenth  of  all  he 
possessed — that  Israel  was  required  to  give  a 
tentli  to  the  Levite,  a  tenth  to  the  feasts,  a 
tenth  every  third  year  to  the  poor,  to  give 
constantly,  to  give  for  all  pious  and  charita- 
ble purposes,  and  over  and  above  all  that  the 
statute  prescribed  to  give  the  free-will  oifer- 
ings  which  gratitude  and  love  might  prompt. 
This  is  what  the  law  saith.  We  leave  it  to 
produce  its  effect  on  all  who  regard  it;  and 
we  proceed  now  to  inquire.  What  saith  the 
gospel?  For  this  purpose  we  direct  atten- 
tion to  its  opening  scene.  That  scene  w^as 
no  doubt  intended  to  give  a  faithful  repre- 
sentation, and  convey  a  just  impression  of 
the  new  economy — what  it  was  to  be,  what 
it  was  to  do,  and  what  was  to  be  expected 
from  it.  On  a  full  consideration  it  will  be 
found  every  way  worthy  of  the  gracious  and 


206  THE  SCRIPTURE  RULE 

glorious  dispensation  which  it  was  designed 
to  usher  into  the  world. 

At  the  outset  let  us  inquire  what  we  are 
to  expect  from  Christianity  on  the  subject  of 
religious  contribution.  We  are  to  remember 
it  is  the  consummation  of  a  religion  which 
had  been  taught  from  the  beginning.  It  is 
somehow  assumed  by  many  that  it  set  aside 
all  that  had  gone  before,  and  was  altogether 
a  new  religion.  This  is  a  most  unsound  and 
dangerous  principle.  What  was  merely  cere- 
monial and  had  served  its  purpose  was  cer- 
tainly withdrawn,  but  the  great  principles 
inculcated  from  the  first  remained  as  they 
Avere,  and  Christianity  is  simply  Judaism 
perfected.  We  are,  therefore,  not  to  expect 
that  on  every  subject  treated  under  the  first 
dispensation  we  shall  have  new  and  distinct 
instructions  laid  down  in  the  second.  The 
lessons  of  Moses  passed  into  the  hands  of  the 
disciples  in  the  school  of  Christ,  and  the  Kew 
Testament  did  not  supplant,  although  it  more 
fully  explained  and  powerfully  enforced,  the 
instructions  of  the  Old  Testament.  These 
remarks  have  an  important  bearing  on  the 
subject  before  us.  The  views  of  giving  to 
the  Lord,  held  and  taught  and  practiced  by 
Abraham,  Jacob,  and  Moses,  are  not  disal- 
lowed by  Christ.     They  were  not  merely 


OF  KELIGIOUS  CONTRIBUTION.  207 

ceremonial,  and  have  not  ceased  to  be  bind- 
ing. So  far  as  they  were  founded  on  the 
principles  of  human  nature  and  the  relations 
of  man  to  God,  they  are  the  same  yesterday, 
and  to-day,  and  forever.  They  arise  out  of 
the  nature  and  necessity  of  our  position  to- 
ward both  God  and  man,  and  cannot  cease 
to  be  obligatory.  We  are  therefore  to  study 
the  teaching  and  example  of  ancient  patri- 
archs and  lawgivers  on  this  subject,  as  much 
as  tliose  who  lived  in  their  times,  and  served 
God  under  their  dispensations.  Nor  are  we 
to  be  surprised  if  we  do  not  find  any  new  and 
explicit  directions  in  the  'New  Testament.  It 
may  be  assumed  these  w^ere  given  sufticient- 
ly  before.  There  are  various  subjects  of 
great  moment  in  which  this  was  manifestly 
the  course  jjursued  by  the  early  Christian 
Church.  We  may  instance  the  admission  of 
the  children  of  believers  to  the  membership 
of  the  Church  by  the  iniatory  ordinance  of 
baptism.  It  has  often  been  remarked  there  is 
no  express  appointment  of  that  observance  of 
the  ordinance  in  the  New  Testament.  But  it 
has  been  very  properly  replied,  it  was  not  ne- 
cessary there  should  be  any  such  fresh  appoint- 
ment. It  had  ever  been  the  law  of  the  Church 
of  God  to  receive  the  children  of  its  members 
into  fellowship.     Abraham  and  Moses  alike 


208  THE  SCKIPTURE  RULE 

practiced  it  in  their  day.  Christianity  assumed 
its  existence.  It  did  not  abrogate  it,  and  un- 
less it  could  be  shown  that  it  did  abrogate 
it,  the  observance  must  be  regarded  as  con- 
tinuing in  all  its  force.  Similar  remarks 
might  be  applied  to  the  perpetuation  of  the 
Sabbath.  There  is  no  fresh  and  express  ap- 
pointment of  it  under  Christianity,  yet  the 
judgment  of  the  Christian  Church  has  in  all 
ages  been  almost  unanimous  on  the  subject 
of  its  perpetuity.  Let  the  same  view  be 
taken  of  religious  contribution,  and  it  will 
show  that  the  instructions  drawn  from  Abra- 
ham, Jacob,  and  Moses,  remain  in  all  their 
authority,  although  a  word  had  not  been 
added  respecting  it  in  the  [N'ew  Testament. 

We  make  these  remarks,  however,  not 
because  we  fear  to  canvass  the  subject  in 
the  light  of  the  ^ew  Testament.  Our  object 
is  to  maintain  the  place  we  have  already 
gained  in  this  argument,  not  to  lose  the 
weight  of  any  consideration  hitherto  ad- 
vanced, and  to  stand  by  the  assertion  of 
right  principles  in  the  interpretation  of  the 
word  of  God.  With  this  understanding,  we 
now  proceed  to  inquire  what  may  be  expect- 
ed under  Christianity,  and  what  develop- 
ment of  its  views  in  the  grand  opening  scene 
of  that  economy  ?     At  once,  then,  it  must  be 


OF  RELIGIOUS  CONTRIBUTION.  209 

felt  by  all  that  we  are  not  to  expect  any  ret- 
rograde movement  here.  We  are  not  pre- 
pared to  find  that  the  gospel  of  Christ  will 
ask  less  than  the  law  of  Moses  in  the  matter 
of  contribution  to  the  cause  of  God.  Ra- 
ther would  we  expect  to  hear  in  relation  to 
it  what  is  said  of  another  duty :  "A  new 
commandment  give  I  unto  you,  that  ye  love 
one  another."  Love  had  always  been  a 
duty,  and  always  was  taught  and  required. 
Yet  it  is  denominated  a  new  commandment. 
It  is  new  in  one  sense,  although  not  in  an- 
other. It  is  new  in  the  reasons  by  which  it 
is  enforced  in  the  gospel,  and  in  the  measure 
in  which  it  ought  to  be  exercised.  But  it  is 
not  new  as  though  it  became  a  duty  now, 
while  it  had  not  been  such  before.  Just  so 
with  the  subject  in  hand.  It  might  be  said 
of  it  in  the  same  sense,  "  A  new  command- 
ment give  I  unto  you."  Moses  taught  the 
duty  of  giving,  but  Jesus  Christ  taught  it 
more  fully  still.  There  are  reasons  for  it 
now  which  never  existed  before,  and  it  ought 
to  be  exercised  in  a  degree  far  exceeding 
the  measure  of  former  times.  The  light 
which  Christianity  pours  into  the  mind  on 
the  great  questions  of  time  and  eternity,  re- 
quires that  we  should  put  forth  efforts  and 
make  sacrifices  to  render  time  subservient  to 
14 


210  THE  SCKIPTUEE  KULE 

the  interests  of  eternity,  sucli  as  never  were 
made  before.  The  views  which  the  gospel 
gives  of  the  comparative  value  of  the  body 
and  the  soul  should  inspire  an  earnestness 
and  self-denial  in  the  salvation  of  souls, 
which  could  not  have  been  expected  under 
darker  dispensations.  The  obligations  under 
which  Christians  have  been  laid  to  Jesus,  the 
author  and  finisher  of  their  faith,  should 
rouse  to  doing  and  sufi'ering  in  his  cause 
altogether  new  in  the  earth.  His  life  and 
death  are  an  argument  which  should  tell  on 
the  heart  as  none  ever  told  before.  His 
honor  should  be  an  object  for  the  promotion 
of  which  all  his  followers  should  feel  they 
could  never  do  enough.  His  command 
should  come  upon  them  witli  a  power  which 
they  would  feel  it  to  be  impossible  to  with- 
stand. He  died  for  us,  and  we  should  live 
to  him.  He  gave  himself  for  us,  and  what 
shall  we  withhold  from  him  ?  What  shall 
we  render  to  the  Lord  for  all  his  benefits  ? 
This  is  Christianity.  What  saith  it  on  the 
giving  of  our  substance  to  the  Lord  ?  Shall 
its  claims  be  supposed  less  than  those  of  the 
law  ?  If  Abraham  gave  a  tenth,  and  Jacob 
a  tenth,  and  Moses  required  a  tenth,  or  a 
fifth,  or  a  third,  what  saith  the  gospel  of 
Jesus  ?    The  very  manner  of  its  claim  should 


OF  KELIGIOUS  CONTEniUTION.  21.1 

give  it  an  increased  power  over  us.  It  does 
not  say,  in  so  many  words,  a  tenth,  or  a  fifth, 
or  a  third,  or  any  prescribed  proportion ;  it 
does  assume  that  its  early  lessons  on  these 
subjects,  delivered  under  former  dispensa- 
tions, are  in  the  hands  of  all  who  now  pro- 
fess its  higher  and  clearer  revelations  ;  but 
this  assumed,  it  leaves  it  to  the  Christian 
heart  to  decide  the  proportion  of  its  contri- 
bution. It  is  not  indifferent  whether  this 
shall  be  greater  or  less  than  it  was  of  old. 
It  is  j  ealous  of  its  own  honor.  If  there  be  a 
falling  back  even  to  the  calculations  of  the 
law,  the  gospel  is  treated  injuriously.  If 
there  be  satisfaction  of  mind  with  the  old 
truth,  and  if  it  is  felt  that  when  this  is  given  we 
have  come  up  to  the  mark  of  duty,  and  need 
go  no  further,  Christ  holds  himself  dishon- 
ored. But  suppose  even  this  to  be  withheld, 
suppose  an  argument  constructed  out  of  the 
very  generosity  of  Christianity,  that  we  need 
not  give  anything,  or  that  we  may  give  less 
now  than  they  did  in  the  old  times,  how 
must  such  a  spirit  be  regarded  by  our  divine 
Eedeemer  ?  Are  we  to  wonder  if  he  shall 
address  to  such  the  withering  words,  "  Thou 
wicked  and  slothful  servant?"  Christ  has 
not  reduced  his  claims,  although  he  makes 
no  bargain  with  his  followers.     He  expects 


212  THE  SCKEPTUKE    RULE 

that  we  shall  say,  "  The  love  of  Christ  con- 
straineth  us."  And  he  says  by  his  apostle, 
^'  Every  man,  as  he  purposeth  in  his  heart, 
so  let  him  give  ;  not  grudgingly  nor  of  neces- 
sity :  for  God  loveth  a  cheerful  giver." 

With  these  general  principles  in  view,  let 
us  look  at  the  transactions  of  the  day  of 
Pentecost,  as  illustrative  of  the  generous 
spirit  which  the  gospel  inspires.  It  was  a 
day  of  great  expectation.  "  When  the  day 
of  Pentecost  was  fully  come,  they  were  all 
with  one  accord  in  one  place."  They  had 
been  encouraged  to  expect  singular  blessings, 
they  had  waited  earnestly  in  prayer  on  God 
that  these  might  be  dispensed,  and  now  they 
were  met  to  receive  them.  It  was  a  day  of 
the  Spirit's  power.  This  is  what  was  prom- 
ised and  what  they  obtained.  "Suddenly 
there  came  a  sound  from  heaven,  as  of  a 
rushing  mighty  wind,  and  it  filled  all  the 
house  where  they  were  sitting.  And  there 
appeared  unto  them  cloven  tongues  like  as 
of  fire,  and  it  sat  upon  each  of  them.  And 
they  were  all  filled  with  the  Holy  Ghost, 
and  began  to  speak  with  other  tongues,  as 
the  Spirit  gave  them  utterance."  These 
emblems  of  the  Spirit  were  fitted  to  give 
the  apostles  just  ideas  of  his  power.  Who 
can  withstand  the  rushing  mighty  wind  or 


OF  RELIGIOUS  CONTRIBUTION.  213 

the  devouring  flame  ?  So  under  their  minis- 
try sinners  would  not  be  able  to  withstand 
the  Spirit  bj  which  they  should  speak.  It 
was  therefore  a  day  of  powerful  impressions. 
As  the  apostles  preached  Christ,  told  of  his 
life  and  death  and  resurrection,  the  hearts 
of  the  audience  were  smitten.  Deeply  con- 
vinced of  sin,  they  cried  out,  "  Men  and 
brethren,  what  shall  we  do?"  But  they 
were  enlightened  by  the  same  power  that 
convicted  them.  They  saw  and  owned  them- 
selves the  murderers  of  the  innocent  Jesus, 
but  in  his  blood  which  they  had  shed  they 
saw  a  fountain  opened  that  cleanseth  from 
all  sin.  Into  that  fountain  they  went  by 
faith,  and  were  made  clean.  I^obly  they 
avowed  their  convictions.  "  They  that  glad- 
ly received  his  word  were  baptized :  and  the 
same  day  there  were  added  unto  them  about 
three  thousand  souls."  And  now  look  at 
this  redeemed  company.  What  distin- 
guished them  ?  "  They  continued  steadfast- 
ly in  the  apostles'  doctrine  and  fellowship, 
and  in  breaking  of  bread,  and  in  prayers." 
It  was  no  mere  momentary  excitement.  It 
was  a  thorough,  a  sound,  and  proved  to  be  a 
permanent  work  of  the  Spirit.  But  there 
was  one  feature  of  their  case  and  character 
which  here  deserves  our  particular  attention, 


214  THE  SCRIPTURE   RULE 

as  directly  bearing  on  our  great  subject. 
"  All  that  believed  were  together,  and  had 
all  things  common,  and  sold  their  possessions 
and  goods,  and  parted  them  to  all  men,  as 
every  man  had  need."  An  extravagant  and 
foolish  impression  has  been  taken  up  with 
regard  to  this  transaction.  It  has  been  as- 
sumed that  all  the  property  which  the  dis- 
ciples possessed  they  sold,  and  cast  the  prod- 
uce into  a  common  purse,  that  individual 
property  ceased  to  be  held,  and  that  in  the 
widest  sense  there  was  a  community  of 
goods.  jSTo  such  views  are  given  in  the  pas- 
sage. The  meaning  is,  that  the  disciples  did 
what  the  urgency  of  the  occasion  required. 
Those  who  possessed  property  sold  what  was 
necessary  to  meet  the  emergency  of  their 
circumstances.  There  was  no  force  on  any 
believer  to  do  so  ;  each  did  as  his  generosity 
stimulated  him.  This  is  plain  from  the 
words  of  Peter,  subsequently  addressed  to 
Ananias:  "While  it  remained,  was  it  not 
thine  own  ?  and  after  it  was  sold,  was  it  not 
in  thine  own  power  ?"  It  was  a  proceeding 
every  way  worthy  of  the  first  disciples, — de- 
cided, vigorous,  self-denying,  yet  calm  and 
full  of  purpose.  Thus  viewed  it  presents  the 
duty  of  religious  contribution,  as  connected 
with  the  gospel  of  Christ,  in  a  most  instruc 


OF  RELIGIOUS  CONTRIBUTION.  215 

tive  and  impressive  aspect.  It  represents  it 
as  the  fruit  of  the  Spirit.  Wherever  the 
Holy  Ghost  takes  possession  of  tlie  mind,  he 
enlightens  and  enLarges  it.  He  gives  just 
appreliension  of  duty,  and  stimulates  the 
mind  to  a  proper  frame  for  the  discharge  of 
it.  Especially  does  this  transaction  show  us 
what  was  to  be  expected  under  the  new  dis- 
pensation. Thus  it  opened,  and  thus  it  was 
to  progress.  O  !  why  have  not  scenes  like 
these  been  frequent  or  constant  ?  The  Spirit 
has  been  grieved.  The  body  of  a  cold  pro- 
fession has  been  left,  but  the  warm  spirit  of 
the  gospel  has  been  driven  away.  The  king- 
dom of  God  is  among  us  in  word,  but  not  in 
power.  How  cheering  to  contemplate  this 
scene  with  which  the  gospel  economy  open- 
ed !  The  selfishness  of  the  human  heart 
was  overborne.  Love  took  possession  of  the 
minds  of  the  disciples.  Zeal  for  their  Mas- 
ter's cause  and  honor  inflamed  them.  Theirs 
was  a  spirit  equal  to  the  occasion  to  which 
God  had  called  them.  And  it  was  to  them- 
selves a  blessed  season.  "  Continuing  dayly 
with  one  accord  in  the  temple,  and  breaking 
bread  from  house  to  house,  they  did  eat 
their  meat  w^ith  gladness  and  singleness  of 
heart,  praising  God,  and  having  favor  with 
all  the  people.     And  the  Lord  added  to  the 


216  THK  SCRIPTURE  RULE 

Church  dayly  such  as  should  be  saved." 
"When  we  do  our  duty  and  act  faithfully,  we 
have  our  reward.  These  disciples  enjoyed 
it  in  their  own  bosom  richly,  and  in  the 
prosperity  that  attended  the  cause  that  was 
dearer  to  them  than  life.  Nor  let  us  omit  to 
notice  the  fearful  confirmation  which  very 
soon  after  was  given  to  these  views  of  this 
blessed  day.  "  A  certain  man  named  An- 
anias, with  Sapphira  his  wife,  sold  a  posses- 
sion, and  kept  back  part  of  the  price,  his 
wife  also  being  privy  to  it,  and  brought  a 
certain  part,  and  laid  it  at  the  apostles'  feet. 
But  Peter  said,  Ananias,  why  hath  Satan 
filled  thy  heart  to  lie  to  the  Holy  Ghost,  and 
to  keep  back  part  of  the  price  ?  Why  hast 
thou  conceived  this  thing  in  thy  heart? 
Thou  hast  not  lied  unto  men,  but  unto  God." 
The  sequel  is  well  known.  The  judgment 
of  the  Lord  fell  upon  them,  and  the  deceit- 
ful husband  and  the  consenting  wife  were 
speedily  laid  in  one  dishonored  grave.  Their 
sin  was  deception  and  falsehood,  proceeding 
from  pride  and  worldliness.  They  need  not 
have  sold  their  property.  Probably  no  one 
had  asked  them.  But  they  wished  to  have 
the  glory,  and  yet  indulge  their  selfishness. 
It  is  a  fearful  reproof  of  a  parsimonious 
spirit  in  the  things  of  God  and  religion.     It 


OF   KELiaiOUS  CONTRIBUTION.  217 

was  a  faithful  warning  of  what  might  be 
expected  from  sinful  men,  yet  no  less  a  dis- 
tinct intimation  of  what  the  gospel  deserved 
and  demanded. 

Thus  Christianity  opened,  and  now  wo 
apply  the  argument.  What  are  we  to  ex- 
pect from  those  who  yield  themselves  up  to 
the  dominion  of  Christ?  In  the  light  and 
under  the  impression  of  the  day  of  Pentecost 
let  the  answer  be  given.  Has  Christianity 
reduced  its  demands  on  the  generosity  of  its 
disciples?  Are  they  expected  to  give  more 
or  less  to  the  cause  of  God  than  did  Abra- 
ham, Jacob,  and  Moses?  If  a  tenth  was  the 
least  under  former  economies,  shall  that  suf- 
fice now?  Shame  would  not  permit  us  to 
say  it  ought.  "  Ye  are  not  your  own,  ye  are 
bought  with  a  price ;  therefore  glorify  God 
in  your  body  and  spirit,  which  are  his." 
And  if  this  is  the  demand  upon  us,  what  of 
our  property?  Let  the  parable  of  the  talents, 
spoken  by  Jesus  himself,  answer  the  ques- 
tion. He  who  received  five  talents  m^de 
them  ten  for  his  master ;  he  who  had  two,  by 
trading  made  them  four;  and  he  who  had 
one  hid  it,  and  neither  wasted  nor  employed 
it — he  returned  it  as  he  had  received  it. 
The  first  two  were  approved  and  rewarded, 
but  to  the  third  it  was  said,  "Thou  wicked 


218  THE  SCRIPTURE  RULE 

and  slothful  servant,  tliou  oiightest  to  have 
put  my  money  to  the  exchanges,  and  then 
at  my  coming  I  should  have  received  mine 
own  with  usury."  And  this  was  the  sen- 
tence passed  upon  him — "Take  therefore  the 
talent  from  him,  and  give  it  unto  him  w^hich 
hath  ten  talents.  For  unto  every  one  that 
hath  shall  be  given,  and  he  shall  have  abun- 
dance ;  but  from  him  that  hath  not,  shall  be 
taken  away  even  that  which  he  hath.  And 
cast  ye  the  unprofitable  servant  into  outer 
darkness :  there  shall  be  weeping  and  gnash- 
ing of  teeth."  Let  it  be  observed,  this  man 
is  called  "  wicked  and  slothful,"  and  yet  the 
amount  of  sin  charged  upon  him  is  simply 
nei^clect  to  be  dilio^ent  in  the  cause  of  God. 
How,  then,  in  the  j  udgment  of  Christ,  must 
it  be  with  the  man  who  neglects  to  give  to 
the  promotion  of  his  cause  ?  The  answer  may 
easily  be  given.  Xor  is  it  easier  tlian  it  is 
to  determine  what  are  the  relative  claims  of 
the  law  and  of  the  gospel.  If  the  law,  by 
exj)ress  statute,  demanded  a  tenth,  what  does 
Christianity,  without  a  statute,  demand?  It 
lias  certainly  not  abrogated  the  law  of  the 
ancient  economy,  but  it  has  powerfully  in- 
spirited it.  It  were  a  slander  on  the  gospel 
to  suppose  it  lowers  the  claims  of  Christ  and 
his  cause.     ]^o,  no;  it  elevates  and  enlarges 


OF  RELIGIOUS  CONTRIBUTION.  219 

them,  and  like  itself  it  raises  all  who  truly  re- 
ceive and  consistently  obey  it  to  a  high,  holy, 
and  honorable  standing  before  God  and  men, 
where,  with  the  cross  full  in  view,  they  ask, 
What  shall  I  render  to  the  Lord  for  all  his 
benefits  ? 


220  THE  SCRIPTURE  RULE 

CHAPTEK  YI. 

MACEDONIA  AND  CORINTH. 

The  grace  of  God  bestowed  on  tbe  churches  of  Macedonia.— 2  Cor 

viii,  1. 
Thanks  be  unto  God  for  his  unspeakable  gift— 2  Cor.  ix,  15. 

Thus  begins  and  ends  a  statement  of  prin- 
ciples, and  an  argument  founded  upon  them, 
illustrating  and  enforcing  the  duty  of  giving 
to  the  Lord,  which,  if  accepted  and  acted 
upon  by  the  Church  of  Jesus  Christ,  would 
issue  speedily  in  filling  the  earth  with  the 
fruits  of  righteousness.  It  may  be  said, 
when  we  set  forth  the  transactions  of  the 
day  of  Pentecost,  That  was  a  peculiar  season, 
a  time  of  excitement  and  powerful  impulse; 
but  it  did  not  continue,  and  could  not  be  ex- 
pected to  continue,  and  does  not  apply  to 
ordinary  times  and  persons.  Without  at  all 
admitting  that  this  is  a  proper  statement,  we 
do  not  stop  to  dispute  it,  but  we  proceed  at 
once  to  a  case  neither  extraordinary  nor  ex- 
citing. We  claim  attention  to  the  Apostle 
Paul  sitting  calmly  to  dictate  what  the  Spirit 
desired  him  to  write,  coolly  narrating  what 
was  done  by  one  Church,  and  drawing  rea- 
sons from  it  to  regulate  the  conduct  of  an- 


OF  RELIGIOUS  CONTKIBUTION.  221 

other.  We  will  also  present  his  account  of 
the  matter  in  a  way  the  most  remote  possi- 
ble from  that  which  is  fitted  to  produce  any 
excitement.  We  will  apply  ourselves  to  a 
plain  and  simple  exposition  of  what  he  said, 
doing  little  more  than  fixing  attention  on 
verse  after  verse,  allowing  it  to  speak  for 
itself,  and  ofiiering  a  few  explanations  which 
none  can  dispute.  Only  let  it  be  remem- 
bered, as  we  do  so,  that  we  are  using  the 
language,  and  employing  the  arguments,  of 
the  Holy  Spirit  of  God,  and  which  he  intend- 
ed to  form  the  faith  and  regulate  the  conduct 
of  Christian  Churches,  till  the  final  consum- 
mation of  all  things. 

MACEDONIA,— 2  CORINTHIANS  ^-lii,  1-5. 

Yer.  1.  "  ^foreover,  brethren,  we  do  you  to 
wit  [we  call  on  you  to  witness  while  we  in- 
form you  of]  the  grace  of  God  bestowed  on 
the  Churches  of  Macedonia." 

He  invites  them  to  admire  what  had  taken 
place  in  them.  He  ascribes  it  entirely  to 
the  gracious  operation  of  the  Spirit  of  God. 
They  would  themselves  have  been  the  first 
to  exclaim,  "  Not  unto  us,  O  God,  not  unto 
us,  but  unto  thy  name  give  glory."  Still  it 
is  not  to  be  overlooked  that  the  Divine  Spirit 
does  make  his  servants  objects  of  admiration. 


222  ITIE  SCRIPTURE  RULE 

He  beautifies  tliem  with  liis  salvation.  He 
puts  his  own  image  upon  them,  and  he  makes 
them  beautiful  through  his  comeliness,  l^ov 
is  it  wrong,  it  would  seem,  to  notice  and  ex- 
press our  admiration  of  the  Christian  loveli- 
ness. Great  care,  it  is  true,  should  be  taken 
in  speaking  of  it  to  themselves,  lest  it  should 
become  a  temptation  to  pride.  Circum- 
stances, however,  may  arise  when  it  is  both 
lawful  and  proper,  for  the  sake  of  encourage- 
ment, to  do  even  that.  But,  whether  or  not 
we  may  speak  of  it  to  others,  for  there  is 
here  the  example  of  an  apostle,  and  that  too 
in  the  most  public  manner,  not  merely  spo- 
ken, but  published  and  handed  down  from 
generation  to  generation,  so  that,  as  in  the 
case  of  Mary,  it  may  be  said,  ""Wherever 
the  gospel  of  the  kingdom  is  preached,  there 
it  is  told  for  a  memorial  of  them." 

Yer.  2.  "  How  that  in  a  great  trial  of  afflic- 
tion, the  abundance  of  their  joy,  and  their 
deep  poverty,  abounded  unto  the  riches  of 
their  liberality." 

This  is  the  special  grace  which  was  so  esti- 
mable in  the  judgment  of  the  apostle  and  of 
the  Spirit  by  which  he  spake,  and  which  he 
calls  upon  the  Corinthians,  and  all  others,  to 
admire.  Tlie  grace  itself  is  beautiful,  liberality 
in  the  service  of  the  Lord.     It  is  a  fruit  of  the 


OF  RELIGIOUS  CONTRIBUTION.  223 

Spirit.  It  is  a  triumph  over  the  selfishness  of 
the  human  heart.  It  spreads  happiness  as  far 
as  it  goes.  It  assimilates  its  subj  ect  to  God,  who 
delights  in  doing  good.  And  it  is  a  noble  tes- 
timony to  the  power  and  grace  of  the  gospel. 
In  the  circumstances  of  those  who  exercised 
it,  however,  it  was  greatly  enhanced.  It  was 
in  the  midst  of  deep  poverty  and  affliction ; 
yet  it  abounded,  and  that  joyfully.  Their 
own  affliction  might  have  swallowed  up  their , 
sympathies,  their  poverty  might  have  been 
a  ready  excuse  for  neglect ;  but  no,  in  spite 
of  all  obstacles,  the  gracious  affection  of  love 
for  others  burst  out.  It  urged  its  way  through 
every  obstruction,  overcame  all  difficulties, 
and  triumphed  in  alleviating  distress  and 
promoting  happiness.  The  grace  was  every 
way  worthy  of  admiration. 

Yer.  3.  "  For  to  their  power,  I  bear  record, 
yea,  and  beyond  their  power,  they  were  will- 
ing of  themselves." 

Their  charity  was  spontaneous,  vigorous, 
and  efficient ;  like  the  living  well,  the  waters 
came  of  their  own  accord.  It  reminds  us  of 
the  words  of  Jesus,  "The  water  that  I  shall 
give  shall  be  in  him  a  well  of  water  spring- 
ing up  unto  everlasting  life."  Grace  is  ex- 
haustless,  because  it  is  supplied  by  the  infi- 
nite Spirit.     The  disposition  is  strengthened 


224  THE  SOKIPTUKE  KULE 

by  exercise.  And  like  the  source,  so  are  the 
streams  that  flow  from  it.  They  go  gushing 
out  in  strong  and  rapid  movement.  They 
are  not  as  those  who  say,  "Be  ye  warmed 
and  filled,  nevertheless  they  give  them  not 
those  things  which  are  needful  to  the  body." 
The  warm  heart  puts  forth  the  ready  hand, 
and  the  generous  spirit  opens  it  wide  to  dis- 
pense its  gifts.  It  knows  the  luxury  of  doing 
^ood,  and  only  follows  the  propensity  of  its 
renewed  nature. 

Yer.  4.  "  Praying  us  with  much  entreaty, 
that  we  would  receive  the  gift,  and  take 
upon  us  the  fellowship  of  the  ministering  to 
the  saints." 

What  a  scene !  The  giving  and  receiving 
of  the  rich  and  poor  a  means  of  Christian 
fellowship,  and  an  inspired  apostle  the  me- 
dium of  maintaining  it !  All  the  entreaty  is 
on  the  side  of  the  rich,  that  they  may  be  per- 
mitted to  give ;  and  they  ask  the  good  offices 
of  the  apostle,  that  they  may  be  indulged  in 
charity.  Compare  that  scene  of  apostolic 
times  with  the  poor-laws,  and  the  distribu- 
tions, and  the  distributers  of  our  day.  Where 
is  our  religion  ?  or  is  the  real  spirit  of  it,  as 
manifested  of  old,  to  be  found  on  earth  ?  We 
speak  of  apostolic  Churches  and  apostolic 
practices.    Here  they  are.    Are  our  Cliurches 


OF  KPXIGIOUS  CONTRIBUTION.  225 

and  practices  like  these  ?  So  far  as  they  are, 
they  are  apostolic ;  so  far  as  they  are  not, 
they  are  not  apostolic. 

Yer.  5.  "And  this  they  did,  not  as  we 
hoped,  but  first  gave  their  own  selves  to  the 
Lord  and  unto  us  by  the  will  of  God." 

They  far  exceeded  all  the  expectations  and 
hopes  which  the  apostle  had  formed  and 
cherished.  But  he  reveals  the  secret  of  all. 
They  had  given  themselves  to  God,  and 
what  then  would  they  withhold  from  him  or 
his  people  ?  And  this,  alas !  reveals  another 
secret.  It  makes  an  awful  disclosure  which 
it  may  be  unpleasant  to  divulge.  It  teaches 
the  reason  of  the  want  of  liberality  to  the 
cause  of  God,  even  the  want  of  religion.  It 
traces  the  closed  hand  to  the  shut  heart.  It 
brings  us  to  the  foundation  of  things.  And 
as  we  cannot  expect  to  raise  a  superstructure 
where  there  has  been  no  foundation,  so  we 
need  not  look  for  doings  of  liberality  where 
there  is  not  a  renewed  heart.  "Who  can 
bring  a  clean  thing  out  of  an  unclean  ?  'Not 
one."  "Can  the  fig-tree  bear  olive-berries? 
either  a  vine  figs  ?" 

Such,  as  described  by  the  pen  of  inspira- 
tion, were  the  Churches  of  Macedonia.  They 
were  the  first  Churches  in  Europe.  The 
apostle  was  called  there  in  a  vision  by  the 
15 


226  THE  SCRIPTURE  RULE 

cry,  "  Come  over  and  help  ns."  He  found, 
when  he  went,  that  the  Lord  had  work  for 
him  to  do.  There  he  saw  the  gospel  entering 
the  heart  of  Lydia,  like  the  sun  rising  gently 
and  gradually,  and  pouring  its  light  into  a 
darkened  world.  And  there  he  saw  its  con- 
flict with  the  hard-hearted  jailer  of  Phihppi, 
and  force  from  him  the  cry,  "  What  must  I 
do  to  be  saved  ?"  The  Church  in  other  times 
was  worthy  of  its  origin.  It  maintained  its 
high  character  years  after,  when  the  apostle 
wrote  of  it  and  held  it  up  as  an  example  to 
othei-s.  How  many  Churches  are  like  it? 
How  is  the  gold  become  dim,  and  the  fine 
gold  changed  !  Yet  the  obligation  to  imitate 
it  still  remains,  as  we  shall  now  see,  by  con- 
sidering the  aj^ostle's  exhortation,  founded 
on  what  he  had  said  to  the  Church  of  Christ 
at  Corinth. 

C0EmTH.-2  CORINTHIANS  viii,  ft-9 ;  ix,  6-8,  12-15. 

Yer.  6.  "  Insomuch  that  we  desired  Titus, 
that  as  he  had  begun,  so  he  would  also  finish 
in  you  the  same  grace  also." 

What  he  had  seen  at  Macedonia  he  de- 
sired to  see  at  Corinth.  God,  he  knew,  had 
all  hearts  in  his  hand,  and  could  and  would 
do  again  and  elsewhere  as  he  had  done  be- 
fore.    Nothing  but  the  advancing  power  of 


OF  RELIGIOUS  CONTRIBUTION.  227 

the  gospel  will  satisfy  a  mind  rightly  dis- 
posed toward  God.  The  subjection  of  the 
earth  to  Jesus  is  the  object  at  which  he  aims. 
But  means  must  be  used  to  gain  the  end. 
On  this  occasion  the  ministry  of  Titus  was 
employed.  It  is  a  legitimate  work  to  occupy 
the  attention  and  labors  of  a  minister  of 
Christ,  when  he  sets  himself  to  produce  and 
cherish  in  the  people  of  his  charge  an  en- 
larged liberality  in  the  service  of  God.  And 
when  any  success  is  obtained,  that  should  be 
accounted  an  encouragement  to  persevere. 
Where  w^e  have  begun  to  do  good  we  should 
not  rest  till  we  finish  the  work. 

Yer.  7.  "  Therefore,  as  ye  abound  in  every- 
thing, in  faith,  and  utterance,  and  knowl- 
edge, and  in  all  diligence,  and  in  your  love 
to  us,  see  that  ye  abound  in  this  grace 
also." 

The  possession  of  some  graces  should  never 
be  esteemed  an  apology  for  the  want  of 
others.  Rather  should  the  deficiency  be  re- 
garded as  more  inexcusable  and  inconsistent 
for  that  reason.  Particularly  it  is  most  care- 
fully to  be  avoided,  that  while  some  other 
graces  are  apparent  that  of  liberality  should 
be  wanting.  If  a  man  be  very  zealous  and 
stringent  for  holding  the  faith  of  the  gospel 
in  purity,  if  he  be  eloquent  in  its  advocacy 


228  THE  SCKIPTUKE  RULE 

and  defense,  if  he  be  possessed  of  clear  and 
enlarged  views,  if  he  be  active  in  many  ex- 
ternal duties,  if  he  show  a  great  interest  in 
the  ministers  of  religion,  and  yet,  after  all, 
be  deficient  in  liberality,  it  is  a  sad  specta- 
cle. Tlie  world  see  it  and  understand  it.  It 
brings  the  gospel  into  disrepute;  it  causes 
the  way  of  truth  to  be  evil  spoken  of ;  it  is 
the  very  circumstance  which  will  be  most 
readily  seized  upon  to  disparage  true  re- 
ligion. And,  therefore,  wdiile  we  do  not 
fail  to  possess  and  cultivate  other  graces,  we 
should  be  specially  careful  to  exercise  that 
of  generosity  in  the  cause  of  God. 

Yer.  8.  "I  speak  not  by  commandment, 
but  by  occasion  of  the  forwardness  of  others, 
and  to  prove  the  sincerity  of  your  love." 

After  all,  let  it  not  be  supposed  the  apos- 
tle was  dictatorial.  What  he  said  was  in 
love  and  zeal,  and  he  conld  not  help  it. 
"  Out  of  the  abundance  of  the  heart  the 
mouth  speaketh."  It  was  in  his  mind,  and 
it  would  have  been  as  a  fire  in  his  bones  if 
he  had  not  given  vent  to  it.  And  there  was 
some  excuse  for  him.  Others  urged  him, 
both  by  their  example  and  their  w^ords. 
He  wished  also  to  have  the  same  regard  for 
the  Corinthians  as  for  others,  such  as  the 
Macedonians,  and  the  same  reasons  for  it. 


OF  RELIGIOUS  CONTRIBUTION.  229 

He  longed  to  see  the  sincerity  of  their  love 
tested  and  proved.  And  when  he  did  see 
it,  it  would  contribute  alike  to  their  credit 
and  his  gratification. 

Yer.  9.  "  For  ye  know  the  grace  of  our 
Lord  Jesus  Christ,  that  though  he  was  rich, 
yet  for  your  sakes  he  became  poor,  that  ye 
through  his  poverty  might  be  rich." 

Ah,  yes!  This  motive  would  justify  all 
his  earnestness,  and  might  stimulate  all  their 
love.  AVho  could  resist  it,  or  how?  They 
were  not  i<^norant  of  it.  Thev  knew  it  the- 
oretically,  and  had  in  some  measure  felt  it 
experimentally.  What  was  it  ?  They  knew 
that  Jesus  had  been  rich — that  he  had  dwelt 
in  the  glory  of  the  Father  in  the  highest 
heavens.  They  knew  that  he  had  become 
poor — so  much  so  as  not  to  have  where  to 
lay  his  head,  and  to  suffer  as  a  common 
malefactor  on  the  cross.  They  knew  that  to 
all  this  he  submitted  on  their  account, — 
that  tliey  might  be  rich  in  the  pardon  of 
sin,  the  gifts  of  righteousness,  the  blessed- 
ness of  true  religion  here  and  its  everlasting 
joys  hereafter.  And  if  they  knew  and  con- 
fessed all  this,  what  might  be  expected  of 
them?  What  would  they  do  in  the  cause 
of  this  Divine  Master  ?  What  would  they 
give   for   its   advancement?      What  would 


230  THE  SCRIPTURE   RULE 

tliey  withhold  ?  Surely  such  an  appeal  was 
irresistible. 

Having  made  it,  he  explained  to  them  at 
length  some  arrangements  he  had  made  for 
carrying  forward  the  particular  exercise  of 
liberality  then  required  of  them  to  maturity. 
And  having  done  so  sufficiently  for  his  pur- 
pose, lie  proceeded  to  urge  certain  motives 
upon  them,  which  it  is  important  to  notice 
as  a  specimen  of  apostolic  dealing  with  a 
question  of  contribution  to  the  cause  of  God. 

Chap,  ix,  6.  "But  this  I  say,  He  which 
soweth  sparingly  shall  reap  also  sparingly; 
and  he  which  soweth  boimtifully  shall  reap 
also  bountifully." 

This  is  reasonable.  As  it  is  in  nature  so 
also  may  we  expect  to  find  it  in  grace.  He 
who  does  little  good  may  expect  to  receive 
little.  And  this  is  applicable  as  well  to  time 
as  to  eternity.  God  has  so  ordered  it,  that 
in  the  very  exercise  of  serving  others  we 
best  serve  ourselves.  There  is  a  providence, 
too,  which  goes  by  the  rule,  "  With  what 
measure  ye  mete  it  shall  be  measured  to  you 
again."  And  it  is  the  plain  testimony  of  the 
divine  word  that  men  shall  be  judged,  if  not 
by,  yet  "according  to,  their  works."  It 
must  in  the  nature  of  the  case  be  so,  for  just 
as  by  exercise  the  capacity  for  happiness  is 


OF  RELIGIOUS  CONTKIBUTION.  231 

enlarged,  so  shall  the  measure  of  final  enjoy- 
ment be. 

Yer.  7.  "  Every  man,  according  as  he 
pnrposeth  in  his  heart,  so  let  him  give ;  not 
grudgingly,  or  of  necessity :  for  God  loveth 
a  cheerful  giver." 

We  should  be  at  pains  with  the  state  of 
our  hearts.  We  should  not  be  satisfied 
merely  with  the  doing  of  the  generous  act, — 
we  should  see  that  it  is  done  in  the  right 
spirit.  And  this  may  be  obtained  by  indulg- 
ing such  considerations  as  the  apostle  had 
suggested.  Let  them  keep  "looking  unto 
Jesus,"  and  the  fire  will  burn  within  them. 
Besides,  the  doing  of  the  acts  of  generosity 
has  a  tendency  to  improve  the  heart.  Christ 
said,  "  If  any  man  will  do  my  will,  he  shall 
know  of  the  doctrine,  whether  it  be  of  God." 
Kight  performances  would  clear  the  intellect 
and  promote  knowledge.  It  would  teach 
experimentally.  And  so  here  also  the  right 
occupation  of  the  hands  would  extend  its 
influence  to  the  heart,  and  deeds  of  charity 
would  promote  a  spirit  of  love. 

Yer.  8.  "And  God  is  able  to  make  all 
grace  abound  toward  you ;  that  ye,  having 
all  sufiiciency  in  all  things,  may  abound  to 
every  good  work." 

It  was  not  merely  the  naturat  effect  of 


232  THE  SCRIPTURE  RULE 

such  a  course  as  he  had  recommended  they 
were  to  consider.  There  was,  besides  this, 
the  promised  and  direct  influence  of  the  di- 
vine blessing.  What  could  not  God  do  with 
their  hearts?  What  would  he  not  do? 
What  had  he  not  done  with  many?  He 
was  able  and  willing,  and  they  had  only  to 
ask  and  receive  a  right  hearty  and  generous 
spirit  from  him.  O  how  little  this  is  remem- 
bered !  How  few  remember  to  ask  God  for 
liberality  of  soul,  and  how  feebly !  Yet,  be 
it  not  forgotten,  the  want  of  it  is  a  sore 
calamity,  the  possession  of  it  is  an  unspeak- 
able blessing,  and  from  God  only  can  it 
come,  and  out  of  his  fullness  it  may  con- 
stantly be  received. 

Yer.  11-14.  "  Which  causeth  through  us 
thanksgiving  to  God. — They  glorify  God  for 
your  liberal  distribution,  and  long  after  you 
for  the  exceeding  grace  of  God  in  you." 

They  benefited  not  merely  themselves  and 
their  fellow- creatures,  but  they  brought  glory 
to  God  in  the  highest.  They  acted  on  the 
exhortation,  "  Let  your  light  shine  before 
men,  that  they  may  see  your  good  works 
and  glorify  your  Father  who  is  in  heaven." 
And  wliat  effect  ought  such  a  thought  to 
have  on  a  generous  heart  ?  To  be  permitted 
to  honor  "God  ! — what  an  honor !     The  very 


OF  RELIGIOUS  CONTRIBUTION.  233 

act  of  liberality  itself  honors  liim.  It  hon- 
ors his  grace  which  prompted  it,  and  thus 
its  eifecfcs  increase  his  glory.  They  who 
participate  in  the  kindness  expressed  are 
benefited,  not  only  in  the  improvement  of 
their  outward  circumstances,  but  in  the  state 
of  their  minds  toward  God  and  toward  man. 
There  is  thus  no  limit  to  the  widening  circle 
of  a  generous  liberality.  As  the  pebble 
dropped  into  the  lake  puts  its  waters  into 
motion,  and  circle  rises  after  circle,  till  all  is 
stirred,  and  the  whole  borders  around  are 
bathed  by  the  waters ;  so  a  Christian  deed 
may  prove  the  means  of  an  excitement 
which  shall  grow  and  increase  from  person 
to  person,  and  from  place  to  place,  and  from 
age  to  age,  until  it  shall  reach  eternity  it- 
self, and  encircle  the  throne  of  God  with  a 
halo  of  glory. 

Yer.  15.  "  Thanks  be  unto  God  for  his 
unspeakable  gift." 

ISTo  wonder  the  apostle  should  thus  close 
his  exhortation.  He  calls  the  grace  of  liber- 
ality an  "  unspeakable  gift,"  for  which  he 
gives  God  thanks.  And  so  it  is,  and  so  he 
ought  to  do.  It  is  unspeakably  good  in  its 
nature  and  effects.  It  is  lamentable  that  it 
is  so  little  contemplated  under  this  aspect. 
How  many  quote  the  apostle's  words,  and 


234  THE  SCRIPTURE  RULE 

yet  do  not  apply  them  to  his  subject !  Their 
modes  of  thinking  are  not  like  his;  they 
have  not  the  elevated  views  of  gracious  af- 
fections which  he  had.  He  calls  charity  an 
unspeakable  gift,  and  until  the  same  views 
prevail  more  generally  the  Christian  Church 
can  never  be  expected  to  do  its  duty  in  the 
devotion  of  its  property  to  God.  O  that 
men  might  so  see  this  grace  as  to  be  im- 
pelled to  cry  out,  both  on  account  of  its  own 
lovely  character,  and  the  extent  to  which 
they  behold  it  exercised,  "  Thanks  be  unto 
God  for  his  unspeakable  gift !" 

"Well,  then,  if  these  be  the  principles 
which  the  Apostle  Paul  inculcated  on  the 
subject  of  religious  contribution,  what  say 
we  to  the  special  question  whicli  they  were 
introduced  to  illustrate?  What  testimony 
do  Macedonia  and  Corinth  bear  to  the  pro- 
portion in  which  Christians  should  contribute 
to  the  cause  of  God?  Would  they  say  a 
tenth?  Did  this  suffice  for  them  or  the 
apostle  their  teacher  ?  They  were  all  famil- 
iar with  the  laws  and  customs  of  ancient 
times.  Although  none  of  these  persons  had 
been  Jews,  and  the  members  of  both  Mace- 
donia and  Corinth  were  either  generally  or 
exclusively  Gentiles,  and  even  Lydia  seems 
to  have  been  a  proselyte,  yet  tliey  would 


OF  RELIGIOUS  CONTRIBUTION.  235 

liave  learned  from  the  Jewish  Scriptures, 
and  the  Jews  scattered  among  them,  what 
had  been  the  habits  and  practices  of  tlie  an- 
cient people  of  God.  They  knew  well  what 
God  had  required  in  the  Jewish  Scriptures. 
And  now,  when  they  came  to  interpret  these 
passages  by  the  principles  which  Paul  had 
inculcated  upon  them,  at  wdiat  conclusion 
would  they  arrive?  If  we  were  told  some 
gave  a  tenth,  others  less,  others  nothing, 
what  opinion  would  we  form  or  express  of 
those  Churches  ?  We  would  be  ashamed  of 
them.  We  would  say  they  were  utterly  un- 
worthy of  their  high  privileges  and  honored 
teachers.  We  could  not  help  pronouncing 
upon  them  the  severest  censure.^  Then  let 
us  beware  lest  it  be  said  to  us,  "Thou  art  the 
man;"  " Physician,  heal  thyself ;"  "Thou 
that  teachest  a  man  should  not  steal,  dost 
thou  steal  ?"  "Thou  that  sayest  a  man  should 
not  commit  adultery,  dost  thou  commit  adul- 
tery ?"  "  Thou  that  abhorrest  idols,  dost  thou 
commit  sacrilege?"  Let  us  not  expose  our- 
selves to  a  retort  so  fearful.  We  see  what 
are  the  great  principles  of  the  apostle,  and 
by  what  motives  he  urged  them  on  the  early 
Church.  Let  us  remember  in  speaking  to 
them,  he  being  dead  yet  speaketh  to  us. 
Let  us  adopt  his  principles  and  act  upon 


236  THE  SCRIPTURE  RULE 

them  ;  let  us  become  distinguished  by  liber- 
ality in  the  cause  of  God  as  we  have  hither- 
to been  by  the  want  of  it.  Let  it  no  more 
be  said,  ''All  seek  their  own,  not  the  things 
which  are  Jesus  Christ's."  Let  his  cause  be 
ours,  and  under  a  deep  and  growing  sense 
of  what  he  did  for  us,  let  us  uphold  his 
cause  till  "all  nations  shall  be  blessed  in 
him,  and  all  nations  shall  call  him  blessed/' 


OF  RELIGIOUS  CONTRIBUTION.  237 


CHAPTER  yn. 

THE  FIRST  DAY  OF  THE  WEEK. 

Upon  the  first  day  of  the  week  let  every  one  of  you  lay  by  him  in 
store,  as  God  hath  prospered  him.— 1  Cor.  xvi,  2. 

"  A  WORD  fitly  spoken  is  like  apples  of  gold 
in  pictures  of  silver."  It  is  in  the  Holy  Scrip- 
tures these  fitting  words  are  found  in  perfec- 
tion. Very  frequently  the  weightiest  senti- 
ments are  conveyed  there  in  the  fewest  and 
simplest  words  possible.  Great  good  is  gained 
by  this  peculiarity  of  style.  The  truth  so 
expressed  is  easily  apprehended,  easily  re- 
membered, and  easily  applied  to  practical 
uses.  It  is  like  the  concentrated  essence  of 
the  best  food  or  medicine,  in  the  composition 
of  which  the  greatest  nutrition  is  secured  by 
the  smallest  quantity.  Examples  of  all  kinds 
abound.  Do  the  Scriptures  describe  God? 
It  is  thus :  "God  is  a  spirit ;"  " God  is  light ;" 
"  God  is  love."  What  a  fund  of  thought  and 
truth  is  here,  which  the  most  profound  phi- 
losopher cannot  fathom,  and  which  yet  the 
simplest  child  can  in  some  degree  apprehend 
and  remember  perfectly!  Or  do  they  set 
forth  the  way  of  a  sinner's  salvation  by  God  ? 


238  THE  SCRIPTURE    RULE 

It  is  thus :  "  God  so  loved  the  world,  that 
he  gave  his  only-begotten  Son,  that  whoso- 
ever believeth  in  him  should  not  perish,  but 
have  everlasting  life;"  "This  is  a  faithful 
saying,  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sin- 
ners, of  whom  I  am  chief;"  "By  grace  are 
ye  saved,  through  faith;  and  that  not  of 
yourselves :  it  is  the  gift  of  God."  In  these 
brief  sayings  the  leading  features  of  the  way 
of  salvation  are  fully  and  clearly  intimated. 
It  is  the  same  with  practical  duties.  Every 
class  will  be  found  expressed  in  some  com- 
prehensive and  short  sentence.  To  confine 
ourselves  to  the  one  before  us,  the  duty  of 
religious  contribution,  the  whole  subject  may 
be  said  to  be  laid  down  in  the  few  terms  pre- 
fixed to  this  chapter:  "Upon  the  first  day  of 
the  week  let  every  one  of  you  lay  by  him 
in  store,  as  God  hath  prospered  him."  A 
full  development  of  the  great  principles  of 
the  duty  has  already  been  considered  in  the 
apostle's  argument  addressed  to  the  Corinth- 
ians. On  every  one  of  them  we  might  have 
dwelt  at  length,  but  their  number  and  weight 
permitted  only  a  cursory  glance  at  them. 
Enough,  however,  was  said  to  show  their  ex- 
tent and  depth.  O  that  the  members  of  the 
Cliristian  Cliurcli  would  ponder  them  deeply, 


OF  RELIGIOUS  CONTKIBUTION.  239 

drink  into  their  spirit,  feel  their  power,  and 
obey  their  requirements !  But  we  must  now 
turn  from  them,  and  claim  attention  to  the 
brief  rule  which  has  just  been  intimated,  and 
which  will  yet  be  found  to  have  the  most 
extensive  application. 

1.  The  time  of  religious  contribution  is 
marked—"  the  first  day  of  the  week  " — the 
Christian  Sabbath.  There  is  much  signifi- 
cance in  the  fact  that  a  time  is  thus  divinely 
fixed.  It  assumes  that  the  duty  as  a  matter 
of  obligation  must  be  discharged  at  some 
time,  and  that  it  is  well  to  have  an  appoint- 
ed time  for  it,  lest  it  should  by  any  possibil- 
ity, through  neglect,  be  omitted  altogether. 
It  is  too  often  found  that  what  we  think  may 
be  done  at  any  time  is  never  done.  Kor  is 
it  merely  that  the  time  is  fixed;  the  fre- 
quency of  its  recurrence  is  important  to  be 
observed.  It  arrives  weekly.  The  duty  is 
to  be  habitually  performed.  It  is  not  a 
mere  momentary  excitement,  to  be  spent  in 
a  strong  impulse,  from  which  we  may  fall 
back  into  apathy  or  neglect.  It  is  a  duty  to 
be  kept  constantly  before  our  attention,  that 
as  its  obligations  never  cease,  so  neither  shall 
our  exertions. '  The  tone  of  the  prescribed 
rule  implies  that  there  is  the  utmost  concern 
and  consideration  that  the  duty  may  be  done 


240  THE  SCRIPTURE  RULE 

perseveringly  and  effectually.  Above  all,  it 
should  be  carefully  noted  under  what  power- 
ful impressions  and  motives  the  apostle  would 
have  our  minds  when  we  would  thus  habitu- 
ally devote  our  property  to  God.  "On  the 
lirst  day  of  the  week !"  "What  associations 
are  connected  with  that  day !  It  reminds  us 
of  Jesus,  it  is  sacred  to  his  memory,  it  is  the 
Lord's  day,  it  brings  us  into  fellowship  with 
him,  and  it  irresistibly  urges  upon  us,  "  What- 
soever ye  do,  do  it  heartily,  as  unto  the  Lord 
and  not  unto  men.''  It  reminds  us  especially 
of  his  triumph.  We  may  say,  "This  is  the 
day  the  Lord  hath  made:  we  will  rejoice  and 
be  glad  in  it."  "  I  will  triumph  in  the  work 
of  thy  hands."  On  this  day  our  Divine  Ke- 
deemer  rose  from  the  grave,  "spoiling  prin- 
cipalities and  powers,  and  making  a  show  of 
them  openly."  We  have,  therefore,  vividly 
presented  to  us  all  the  blessings  which  we 
enioy  by  means  of  the  death  and  resurrec- 
tii^n  of  the  Son  of  God.  An  appeal  is  made 
to  the  heart  by  their  value  and  number.  As 
we  contemplate  what  he  has  done  for  us,  we 
are  asked,  what  we  are  ready  to  do  for  him? 
By  the  Sabbath  we  are  further  reminded  of 
the  outpouring  of  the  Spirit  of  Christ.  As 
on  this  day  he  arose  and  ascended,  so  also 
on  it  he  sent  the  Holy  Ghost.    And  the  effu- 


OF  RELIGIOrS  COXTEIBUTION.  241 

sion  of  the  day  of  Pentecost  was  only  an  em- 
blem and  earnest  of  what  might  be  expected 
in  future  years.     Long  after,  John  could  say 
in  the  lonely  isle  of  Patmos,  ''I  was  in  the 
Spirit  on  the  Lord's  day."     So  should  every 
believer   have   the   same    experience.      He 
needs  the  weekly  return  of  the  holy  day,  and 
it  is  expressly  provided  for  him.    His  prayer 
should  be,  "  Yisit  me  with  thy  salvation ;" 
and  nothing  less  than  the  enjoyment  of  its 
answer  should  satisfy  him.     What,  then,  is 
to  be  its  effect  in  the  enlightenment  and  en- 
largement of  his  mind,  discovering  to  him 
the  duty  of  yielding  himself  and  all  he  has 
to  God,  and  engaging  him  heartily  and  earn- 
estly to  make  the  sm-render?    But  it  is  in 
the  ordinances  of  grace  the  Spirit  is  to  be 
expected  on  that  day,  and  hence  arises  an- 
other powerful  influence   under  which  the 
believer  is  to  be  prompted  to  act.     These  are 
wondrously  adapted  to  both  his  mental  and 
bodily    constitution — the    singing   of  God's 
praise,  pouring  out  the  heart  in  prayer,  the 
word  read  and  preached,  the  fellowship  of 
the  body  and  blood  of  Jesus,  and  the  pro- 
nouncing of  benediction  in  his  name.     How 
calculated  are  these  services  powerfully  to 
impress  and  excite  the  soul  to  duty !    They 
may  well  be  anticipated,  as  was  done  bvDa- 
16 


242  thp:  sckiptuke  kule 

vicl5_sajing3  "I  shall  be  anointed  with  fresh 
oil.''  Fresh  supplies  of  the  grace  of  the 
Spirit  are  needed  and  expected  in  the  ordi- 
nances of  God's  house.  And,  to  sum  up  all, 
flie  rest  of  the  Sabbath  is  the  emblem  of 
heaven  itself.  Heaven  is  only  an  unbroken 
Sabbath — unbroken  by  worldly  cares  or  sins, 
unbroken  by  any  limitation  of  times  or  sea- 
sons. We  are  reminded  how  short  our  time 
on  earth  is,  and  how  long  the  eternity  on 
which  we  are  about  to  enter.  In  the  same 
manner  w^e  learn  the  necessity  of  redeeming 
the  time  now,  and  doinoj  somethino^  that  will 
tell  upon  eternity  for  the  well-being  of  our- 
selves and  others.  This  is  the  time  which 
the  apostle  has  fixed  for  religious  contribu- 
tion. And  is  it  not  manifest  he  did  so  with 
good  reason  ?  He  has  chosen  the  time  when 
the  mind  is  under  the  best  and  most  power- 
ful influences,  the  period  at  which  the  duty 
bids  fairest  to  be  best  discharged,  when  if 
ever  it  shall  not  be  neglected,  and  when 
every  temptation  to  neglect  is  most  likely  to 
be  resisted  and  overcome. 

Attention  is  specially  requested  to  this 
view  of  the  subject.  In  almost  no  instance 
is  the  apostolic  rule,  in  this  matter,  obeyed. 
In  a  large  proportion  of  the  Churches  of 
these  lands  no  religious  contribution  is  made 


OF  RELIGIOUS  CONTKIBUTION.  243 

on  the  first  day  of  the  week.  In  many,  a 
half-penny  or  penny  may  statedly  be  given. 
But  as  to  meeting  the  spirit  or  the  letter  of 
the  apostolic  rule,  where  shall  we  find  it? 
Personal  enjoyment  and  profit  seem  to  be 
the  grand  absorbing  objects  of  attendance 
upon  public  worship.  We  go  to  receive 
good,  and  forget  the  apostle  has  also  taught 
us  we  should  no  less  go  to  do  good.  "To  do 
good  and  to  communicate  forget  not :  for 
with  such  sacrifices  God  is  well  pleased." 
It  is  to  be  feared  we  are  in  no  readiness  to 
act  upon  this  apostolic  rule.  The  Church 
that  would  earnestly  call  upon  its  members 
to  do  so  would  be  apt  to  endanger  its  peace 
or  outward  prosperity.  Its  habitual  calls  to 
generosity  would  be  felt  to  be  irksome,  and 
there  would  be  rebellion  against  them.  Let 
us  alone,  and  let  us  have  the  undisturbed 
enjoyment  of  the  word  and  ordinance,  would, 
it  is  feared,  be  the  saying  of  many.  Yet 
this  is  a  great  mistake.  Never  do  we  find 
a  Scripture  rule  either  unwise  or  unsuited  to 
our  highest  benefit.  It  is  in  doing  good  we 
obtain  good.  If  the  Churches  of  Christ 
would  only  consent  to  act  on  the  apostolic 
rule,  they  would  speedily  experience  the  ad- 
vantages in  their  own  edification.  Only  sup- 
pose that  their  members  did,  as  the  apostle 


244:  THE  SCRIFIURE  RULE 

recommends,  exercise  frugality  and  care 
throughout  the  week,  that  they  might  be 
prepared  to  present  their  offerings  to  the 
Lord  and  his  cause  on  every  first  day  of  the 
week,  and  what  rich  enjoyment  would  they 
soon  experience  in  their  own  souls !  God 
would  meet  them,  and  shower  his  blessings 
upon  them.  They  would  soon  have  the  as- 
pect of  a  garden  which  the  Lord  himself  had 
watered.  And  they  would  be  constrained 
often  to  cry  out,  "  God  is  in  this  place  ;  this 
is  none  other  than  the  house  of  God,  and 
this  is  the  gate  of  heaven."  There  is  one 
practice  in  particular  to  which  we  cannot 
but  advert  for  a  moment,  in  connection  with 
this  view  of  the  subject.  It  is  the  custom  of 
most  Churches  to  sustain  their  Christian  ef- 
forts by  occasional  addresses  and  collections 
on  days  specially  appointed  for  the  purpose. 
For  these  all  preparation  is  made.  IS'otices 
are  previously  given  of  the  intended  appeal, 
and  the  object  of  it.  Liformation  is  circu- 
lated to  arrest  attention,  and  stimulate  zeal. 
When  the  set-day  arrives,  the  preacher  puts 
forth  his  utmost  power  to  rouse  the  assem- 
bled Church  to  a  sense  and  performance  of 
its  duty.  And  on  the  success  of  this  attempt 
the  cause  in  question  is  dependent  for  a  year 
to  come.     It  is  cause  of  thankfulness  that 


OF  RELIGIOUS  CONTRIBUTION.  245 

even  this  much  is  gained.     Not  long  ago 
nothing  of  the  kind  existed.     Churches  met 
and  parted,  and  thought  not  of  any  duty 
they  were  called  on   to  discharge   for  the 
benefit  of  others.     It  is  hoped  there  will  be 
a  growing  spirit  of  earnest  zeal,  and  that 
nothing  shall  be  left  undone  which  wise  and 
prudent  measures  can  obtain  for  the  uphold- 
ing of  the  cause  of  Christ  on  earth.     As 
matters  are,  ministers   must   thus   statedly 
preach,  they  must  go  forth  from  time  to 
time,  and  place  to  place ;  they  must  circu- 
late information,  and  try  to  call  forth  zeal ; 
they  must  devise  expedients,  and  use  all  their 
sanctified  ingenuity  to  raise  the  funds  that 
are  required  for  carrying  the  truth  of  Christ 
and  its  messengers  through  the  whole  earth. 
All  this,  it  is  admitted,  must,  in  the  pres- 
ent state  of  the  Church,  be  done.     I^  one, 
we  trust,  will  misunderstand  our  remarks, 
nor  turn  them  into  an  excuse  for  the  neglect 
of  present  duty.     After  all,  however,  may 
we  not  say,  "  I  show  unto  you  a  more  excel- 
lent way  ?"    And  what  is  it  ?  many  will  say. 
They  feel  that  the  present  plan  is  inefiicient, 
and  does  not  reach  the  necessities  of  the  case. 
Our  most  important  plans  for  the  evangeli- 
zation of  the  world  are  languishing  for  the 
want  of  support.     Can  you  point  out  a  way 


246  IHE  SCRIPTUKE  KULE 

to  fill  the  exhausted  treasury?  Yes,  and  a 
simple  one  too — a  way  simpler  and  easier  far 
than  that  which  is  at  present  pursued,  and 
as  much  more  efficient  as  it  is  easier  and 
simpler.  It  is  just  to  return  to  the  apostolic 
counsel,  "On  the  first  day  of  the  week" 
give  your  substance  to  the  cause  of  God.  It 
is  obvious  he  means,  not  as  we  seem  to  have 
understood  it,  a  special  day  selected  now 
and  again,  but  every  "  first  day  of  the 
week."  Wherever  the  Church  of  Christ 
assembles  on  that  day,  let  its  members  give 
what  their  painstaking  has  enabled  them  to 
provide  for  the  cause  of  God.  Observe  how 
an  operation  so  simple  would  tell  advanta- 
geously on  the  finances  of  the  Church.  It 
would  set  us  free  from  the  disaster  which  a 
day  of  stormy  rain  and  tempest  must  inflict 
upon  the  cause  which  had  its  advocacy  con- 
fined to  that  special  season.  "With  what 
dismay  have  the  managers  of  many  a  noble 
cause  looked  out  on  such  a  day,  as  they  felt 
the  responsibility  that  rested  upon  them  to 
meet  the  necessities  of  those  who  bore  its 
toils  and  conducted  its  labors.  It  has  been 
stated  that  the  character  of  the  appointed 
day  determined  in  some  instances  whether 
the  effort  made  over  the  Churches  of  a  cer- 
tain district  would  raise  the  cause  to  a  posi- 


OP  RELIGIOUS  CONTKIBUTION.  247 

tion  of  safety  and  prosperity  for  the  coming 
year,  or  leave  it  to  struggle  as  best  it  might 
with  the  difficulties  of  poverty  until  Provi- 
dence might  be  pleased  to  favor  it,  in  some 
future  day,  with  a  season  of  calm  and  sun- 
shine. Is  it  a  wise  or  proper  arrangement 
that  leaves  an  important  cause  dependent 
upon  such  a  circumstance  ?  The  apostolic 
rule  would  remove  the  difficulty,  and  it 
would  do  more  and  better  still.  It  would 
bring  the  claims  of  God's  cause  before  all 
the  members  of  the  Church.  On  those  spe- 
cial occasions  which  we  have  fixed  many 
may  not  be  present.  Either  they  must  have 
zeal  to  remedy  the  loss  of  their  presence  by 
a  voluntary  donation  of  their  generosity,  or 
their  helj)  must  be  lost  until  another  distant 
opportunity  shall  be  granted.  And  then  the 
same  disappointment  may  arise  again.  The 
stated  and  habitual  offering  at  once  remedies 
this  evil.  At  the  same  time  its  amount  of 
contribution  would  be  a  mighty  increase  on 
the  present  forced  collection.  A  penny 
every  week  would  seem  a  trifle  to  many 
who  would  scruple  to  present  the  shillings 
to  which  it  would  rise  at  the  termination  of 
the  year.  A  shilling  would  be  an  easy 
weekly  offering  to  some  who  would  be 
alarmed  by  the  idea  of  laying  fifty-two  to- 


24:8  THE  SCRIPTURE  RULE 

gether  on  the  plate  of  solicitation  after  the 
financial  year  had  come  to  a  close.  Even 
the  more  extended  offering  of  the  pound,  or 
more,  would  not  seem  extravagant  to  some 
who  would  feel  a  strong  temptation  to  cur- 
tail the  donation  of  not  a  few  when  they 
were  to  be  presented  in  a  single  offering. 
The  finance  of  the  Scriptures  will  be  found 
as  wise  and  efficient  as  it  is  simple.  It  is 
the  best  by  far  to  meet  the  temptations  to 
which  human  nature,  in  the  frailty  of  its 
best  estate,  is  liable,  and  by  the  easiest 
means  to  secure  the  best  results.  And  is  it 
nothing  to  substitute  the  calm  doings  of 
principle  for  the  stimulus  of  occasional  ex- 
citement ?  We  should  look  well  to  our  mo- 
tives. God  searcheth  the  hearts  and  trieth 
the  reins  of  the  children  of  men.  Pride 
and  vain-glory  are  besetting  sins  of  men. 
They  are  in  all  circumstances  evil,  chiefly  so 
when  allowed  to  influence  in  the  cause  of 
God.  We  should  be  careful  not  only  to  do 
what  is  right  in  itself,  but  to  do  it  in  the 
right  spirit  and  manner.  And  that  the 
change  of  measures  suggested  would  be  cal- 
culated to  have  a  favorable  influence  in  this 
respect  who  can  doubt  ?  It  may  be  added 
that  the  very  habit  of  looking  to  our  affairs 
habitually   throughout  the   week,   that  we 


OF  RELIGIOUS  CONTKIBUTION.  249 

may  have  to  give  to  the  cause  of  God  on 
the  approaching  Sabbath,  and  that  we  may 
know  what  we  ought  to  give  consistently 
with  other  claims,  would  greatly  minister  to 
a  proper  frame  of  mind.  It  would  be  a 
most  valuable  and  habitual  discipline  of  the 
soul.  It  would  bring  God  into  the  most 
ordinary  concerns  of  life,  and  elevate  the 
lowest  engagements  to  the  dignity  of  the 
highest  principles.  Let  it  not  be  said,  such 
a  habit  would  lay  upon  us  a  yoke  of  intol- 
erable bondage.  Recollect  it  is  God  who 
lias  laid  it  on.  The  rule  we  are  recommend- 
ing is  divine.  It  is  also  both  wise  and  mer- 
cifully adapted  to  its  purposes,  and  not  less 
so  to  the  happiness  and  prosperity  of  him 
who  acts  upon  it.  Alas  that  the  Churches 
of  Christ  should  be  so  little  in  a  condition  to 
adopt  such  a  rule  !  We  are  far  from  vio- 
lently forcing  it  on  any.  We  fear  great 
changes  must  come  before  it  will  be  gener- 
ally adopted.  But  one  day,  no  doubt,  it 
will  be  the  rule  and  the  practice  of  the 
Lord's  people.  Let  those  who  can,  begin  to 
act  upon  it  now.  Let  those  who  cannot 
overcome  the  difficulties  in  their  way,  pray 
and  wait  till  God  shall  make  the  path  plain 
before  them.  But  in  this  as  in  all  things  let 
us  feel  assured  it  is  well  to  say — "  O  that  my 


250  THE  SCRIPTURE  RULE 

ways  were  directed  to  keep  tliy  statutes! 
Then  shall  I  not  be  ashamed,  when  I  have 
respect  unto  all  thy  commandments.'' 

2.  ISTot  merely,  however,  does  the  apostolic 
rule  determine  the  time  of  contributing,  it 
fixes  attention  also  upon  those  whose  duty  it 
is  to  contribute — "  Every  one  of  you."  Who 
are  meant  ?  In  some  sense  it  may  no  doubt 
be  said  all  men  are  comprehended  in  the 
description.  Whoever  they  are  for  whom 
the  blessings  of  the  gospel  are  intended,  they 
certainly  should  acknowledge  the  obligation 
here  laid  upon  them.  We  proceed  on  the 
general  ground,  which  none  will  dispute, 
that  the  gospel  is  to  be  preached  to  all  men, 
and  that  all  are  invited  to  participate  in  its 
benefits.  N^one  will  be  so  infatuated  as  to 
exclude  themselves  from  the  number  of 
those  who  are  invited  and  entreated  to  be- 
lieve on  Jesus  Christ,  and  obtain  eternal  life 
in  him.  Then  must  all  such  own  that  they 
are  included  in  the  "  every  one  "  of  the  rule. 
For  if  the  gospel  is  preached  to  them,  and 
they  may  enjoy  its  benefits,  surely  it  be- 
comes their  duty  to  give  of  their  substance 
that  these  same  privileges  may  be  extended 
to  others.  Let  it  not  be  said,  there  can  be 
no  obligation  on  any  to  extend  the  gospel 
until  they  themselves  become  recipients  of 


OF   RELIGIOUS  CONTEIBUTIOK.  261 

the  gospel  and  its  salvation.  Tliis  involves 
a  most  fatal  principle  in  morals.  A  man's 
unfitness  for  a  duty,  or  liis  indisposedness  for 
it,  does  not  release  him  from  the  obligation 
of  it.  So,  because  a  man  does  not  receive 
the  gospel,  it  does  not  follow  that  it  is  not  his 
duty  to  receive  it.  He  is  bound  to  receive 
it,  and  to  discharge  every  duty  which  it  re- 
quires. Until  he  does  so,  he  is  living  in  sin, 
and  nothing  can  free  him  from  the  demand 
which  his  great  Creator  has  laid  upon  him. 
These  remarks  apply  directly  to  the  special 
duty  which  we  are  enforcing.  It  is  the  duty 
of  "  every  one "  to  receive  the  gospel  him- 
self, and  to  send  it  to  others,  and  to  do  what- 
ever he  can  to  advance  this  object.  We 
have  no  hesitation  in  saying  this  is  the  duty 
of  a  deist,  or  even  of  an  atheist,  if  such  is 
to  be  found.  "Unto  you,  O  men,  I  call,  and 
my  voice  is  to  the  sons  of  men," — this  is  the 
address  of  Christ  in  his  word.  And  whether 
men  will  hear,  or  whether  they  will  forbear, 
here  are  their  privileges,  and  duties,  and  re- 
sponsibilities. Literally  and  universally, 
therefore,  it  is  the  duty  of  "  every  one "  to 
consider  and  contrive  that  he  may  have  to 
give  of  his  substance  "  on  the  first  day  of 
ffie^weeli?'  Nor  let  it  be  overlooked,  that 
whoever  fails  in  this  duty  is  so  far  hardening 


252  THE  SCRIPTURE  RULE 

his  own  heart  and  shutting  it  up  more  and 
more  against  the  reception  of  Christ  and  his 
truth  into  it.  It  is  with  this  sin  as  with 
every  sin.  All  sin  is  not  only  evil  in  itself, 
but  is  exerting  an  influence  for  greater  evil 
over  every  mind  that  is  subjected  to  it. 
And  this  is  a  fearful  consideration.  The  un- 
godly are  "  treasuring  up  wrath  against  the 
day  of  wrath  and  revelation  of  the  righteous 
judgment  of  God."  On  this  principle  we 
deem  it  an  object  worthy  of  all  zeal  and 
effort  to  hinder  an  ungodly  man  from  con- 
tracting more  sin.  Even  though  he  become 
not  a  subject  of  God's  converting  grace,  it  is 
of  high  moment  to  keep  him  back  from  any 
sin,  or  to  engage  him  in  the  performance  of 
any  duty.  Often  the  very  performance  of  a 
duty  is  the  beginning  of  a  state  of  mind  that 
leads  to  the  most  gracious  and  blessed  results. 
One  thing  is  clear,  it  was  a  marked  fea- 
ture in  our  Lord's  ministry  to  engage  "  every 
one"  in  well-doing.  His  sermon  on  the 
mount  is  a  noble  illustration  of  it.  "Tl^en 
came  publicans  also  to  be  baptized,  and  said 
unto  him,  Master,  what  shall  we  do?  And 
he  said  unto  them,  Exact  no  more  than  that 
which  is  appointed  you.  And  the  soldiers 
likewise  demanded  of  him,  saying,  And  what 
shall  we  do?     And  he  said  unto  them,  Do 


OF  RELIGIOUS    CONTRIBUTION.  253 

jvioleiice  to  no  man,  neither  accuse  any  falsely, 
and  be  content  with  your  wages."  Pro- 
ceeding on  this  high  authority,  we  call  upon 
"  every  one "  to  give  unto  the  Lord.  O 
that  w^e  could  engage  even  an  ungodly  and 
careless  community  in  this  duty !  It  would 
soon  produce  a  wondrous  change  on  their 
spirit,  and  habits,  and  practices.  Caring  for 
others,  they  w^ould  begin  to  care  for  them- 
selves. This  would  bring  them  to  God,  and, 
sensible  of  their  own  necessities,  they  would 
learn  to  cry  mightily  to  him,  that  they  might 
be  healed  of  their  sins.  God  would  bless 
them,  too.  Kot  only  in  the  nature  and  ne- 
cessity of  their  new  engagements  would 
there  arise  a  cessation  from  much  that  was 
evil,  and  an  engagement  in  that  which  was 
in  itself  good,  but  the  Lord  would  look  fa- 
vorably upon  them ;  not,  certainly,  because 
they  thus  entered  upon  a  course  of  reforma- 
tion, yet  in  the  way  of  entering  on  such  a 
course.  We  are  urgent  in  the  assertion  of 
these  principles,  because  we  think  they  have 
been  sadly  perverted,  and  a  secret  feeling 
seems  to  have  spread  too  generally  in  the 
minds  of  men  that  because  they  do  not  pro- 
fess religion,  its  duties  cannot  be  expected 
nor  are  they  required  of  them.  It  is  a  fear- 
ful  delusion,  by  which  Satan  has  slain  his 


254  THE    SCRIPTUKE    KULE 

thousands  and  tens  of  thousands.  We  have 
done  what  we  could  to  detect  and  expose  his 
design,  and  we  now  proceed  to  contemplate 
the  phrase  before  us  in  its  more  restricted 
acceptation.  This  was  no  doubt  in  the  apos- 
tle's mind  when  he  said,  "  Every  one  of  yoxiP 
He  spoke  to  the  members  of  that  Church 
which  he  had  described  as  "sanctified  in 
Christ  Jesus,  called  to  be  saints."  "Ye  are 
washed,  ye  are  justified,  ye  are  sanctified,  in 
the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God."  They  were  called  upon, 
therefore,  by  a  regard  to  their  own  consist- 
ency and  profession,  to  be  liberal  in  the  cause 
of  God.  They  had  declared  by  their  conduct 
tliat  they  acquiesced  in  the  sentiment  of 
Christ,  "What  is  a  man  profited,  if  he  shall 
gain  the  whole  world,  and  lose  his  own  soul  ? 
or  what  shall  a  man  give  in  exchange  for  his 
soul  ?"  They  must  therefore  do  what  in  them 
lay  to  show  their  value  for  the  souls  of  men, 
and  make  every  sacrifice  to  save  them. 
Even  although  the  special  duty  required  of 
them  was  to  contribute  to  the  temporal  relief 
of  the  saints  at  Jerusalem,  yet  there  was 
mucli  that  was  spiritual  in  the  duty.  Their 
temporal  state  powerfully  affected  their  men- 
tal exercises.  It  was  as  the  saints  of  God, 
having  claims  upon  them  as  part  of  the  Chris- 


OF   EELTGIOUS    CONTRIBUTION.  255 

tian  brotherhood,  they  were  required  to  pro- 
vide for  them.     And  they  were  under  the 
necessity  of  doing  it  out  of  regard  to  Jesus 
Christ,  their  Master,  and  that  of  the  objects 
of  their  sympathy  too— regard  to  his  exam- 
ple, autliority,  and  the  solemn  anticipations 
of  the  final  judgment  which  he  had  so  mi- 
nutely described  in  his  ministry  on  the  earth, 
and  in  which  description  he  gave  so  much 
prominence  to  what  was  done  for  his  disci- 
ples in  his  name :  "  Inasmuch  as  ye  have 
done   it  unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me."     The 
duty,  therefore,  was  to  all  intents  and  pur- 
poses one  highly  spiritual  in  its  character,  as 
much  so  as  if  its  direct  object  had  been  the 
saving  of  the  souls  of  them  for  whom  they 
were  concerned.     Then,  again,  they  liad  by 
their  conduct  acknowledged  the  fulhiess  and 
sufficiency  of  Christ  for  the  salvation  of  their 
own  souls.     Tliey  had  committed  themselves 
into  his  hands,  and  this  was  the  highest  tes- 
timony they  could  give  to  others  how  highly 
tliey   imzed   him.      If    they    were    sincere 
herein,  what  would  they  do  to  lead  others 
to  do  as  they  had  done  themselves  ?     How 
l)altry  would  any  earthly  sacrifice  seem  in 
comparison  with  the  high  and  holy  object 
which  they  sought  to  gain  !     E'ot  only  had 


256  THE    SCKIPTUKE    RULE 

they  made  their  confession  by  the  act  of  em- 
bracing the  Saviour  for  themselves  in  faith, 
but  they  were  accustomed  to  avow  that  faith 
in  the  most  pubhc  and  emphatic  manner. 
Tlieir  Sabbath  assemblies  and  their  holy  com- 
munion in  bread  and  wine  at  the  table  of  the 
Lord  were  known  and  read  of  all  men.  In  all 
consistency,  then,  what  service  might  be  de- 
manded at  their  hands  ?  Surely  "  every  one  " 
of  them  would  own  and  act  on  his  obligation 
to  give  to  the  utmost  for  the  temporal,  spir- 
itual, and  eternal  well-being  of  others.  These 
remarks  are  as  applicable  to  the  members 
of  the  Christian  Church  now  as  they  ever 
were  to  those  whom  the  apostle  immediately 
addressed.  Christians  make  the  same  pro- 
fessions now  as  ever  were  made  in  apostolic 
times.  It  is  the  profession  of  a  "  common 
salvation."  They  have  their  assemblies  now, 
as  of  old — the  same  solemnities — the  same 
table  of  the  Lord.  The  same  obligations, 
therefore,  rest  upon  them.  On  "  every  one  " 
who  professes  Christ  is  laid  the  obligation  to 
do  what  he  can  for  the  spread  of  his  truth. 
And  is  there  any  "  one  "  who  could  not  do 
something  ?  Is  there  "  one  "  who  could  not 
give  something  ?  God  knoweth,  and  it  were 
presumption  in  us  to  speak  peremptorily; 
but  if  there  be  "  one  "  who  could  not  give 


OF  RELIGIOUS  CONTRIBUTION.  257 

something  for  Jesus,  who  gave  himself  for 
him,  his  circumstances  must  be  very  pecu- 
liar. Yet  how  many  there  are  who  act  as 
if  such  were  their  case !  They  give  nothing. 
It  is  idle  to  inquire  into  the  various  reasons 
which  would  be  alleged  for  the  neglect,  but 
the  fact  cannot  be  questioned.  Many,  very 
many,  do  not  give  at  all.  The  majority  do 
not  give.  The  smallness  of  contribution  in 
the  earth  to  the  cause  of  Christ  is  a  proof 
that  few  give.  It  may  be  presumed  many 
have  not  been  told  of  their  obligation  to  do 
so.  To  others  it  has  not  occurred.  It  is  a 
prevailing  idea  with  many  that  all  they 
could  give  is  so  little,  it  would  be  neither 
worth  their  offering  nor  the  Church  accept- 
ing. This  is  a  sore  evil.  As  well  might  the 
drops  not  fall  because  they  are  not  each  a 
whole  shower  of  rain.  As  well  might  the 
stream  let  from  the  mountain  stay  its  course, 
because  it  is  not  the  broad  river  on  which  go 
the  gallant  ships.  This  is  a  matter  of  deep 
concern  to  the  interests  of  religion.  Personal 
responsibility  is  the  great  duty  needed  to  be 
known  and  felt.  If  the  members  of  the 
Church  were  brought  to  understand  it,  all 
would  be  well.  If  each  would  do  what  he 
could,  "there  would  be  enough.  How  wise 
is  the  Spirit  of  God !     How  apparent  is  that 

17 


268  THE    SCRIPTURE    RULE 

wisdom  in  the  rule  of  contribution  which  we 
have  been  considering !  If  it  were  obeyed, 
and  "  every  one "  would  give,  it  would 
change  the  whole  aspect  of  the  Church  and 
the  world.  The  discovery  of  the  law  of  grav- 
ity did  not  produce  a  greater  change  in  the 
philosophy  of  the  world  than  the  obedience 
of  this  simple  rule  would  produce  in  the 
moral  condition  of  the  world.  The  discovery 
of  steam,  with  all  its  wondrous  powers  and  ex- 
traordinary effects  and  unexpected  changes, 
would  not  match  the  results  of  this  one  sim- 
ple principle,  were  it  only  carried  out  into 
the  conduct  of  professing  Christians.     We 


submit  it  to  them,  and  call  on  "every  one 
to  say  whether  he  will  accept  it  for  his  rule, 
or  plainly  and  confessedly  reject  it  from  his 
creed.  Only  let  "  every  one  "  know  that  who- 
soever rejects  it,  rejects  the  apostle  and  Him 
also  who  sent  him — the  Lord  Jesus. 

3.  Lengthened,  however,  as  our  remarks 
have  been  on  this  apostolic  rule,  we  have 
not  yet  done.  It  is,  as  we  have  said  again 
and  again,  remarkable  for  its  simplicity,  and 
it  should  have  required  nothing  to  be  said 
in  either  the  illustration  or  enforcement  of  it. 
But  its  neglect,  its  almost  entire  oversight, 
has  rendered  it  necessary  that  all  should  be 
said  which  has  been   now  advanced    and 


OF  RELIGIOUS  CONTEIBUTION.  259 

more  too.  The  longer  a  noble  building  Has 
lain  in  ruins  the  more  it  is  covered  over  with 
accumulated  matter,  and  it  needs  the  greater 
labor  to  remove  the  rubbish,  and  more  ex- 
cavation to  bring  the  buried  columns  to  the 
light  of  day,  and  replace  them  on  their  an- 
cient foundations,  until  the  once  perfect 
building  is  restored  again  to  its  former  sym- 
metry, and  beauty,  and  strength.  So  with 
this  principle  on  which  we  have  been  dwell- 
ing. It  appears  to  have  been  concealed 
from  the  view  of  the  Church.  Amid  the 
dilapidations  of  the  truth  and  of  the  Church 
upon  the  earth,  the  rubbish  of  long-estab- 
lished usages,  and  mistaken  principles,  and 
erroneous  views,  has  covered  it  over  so  as  to 
have  put  it  out  of  sight.  Much  labor,  there- 
fore, is  necessary  to  bring  it  out  again,  and 
let  men  see  it  in  its  beautiful  proportion  and 
mighty  strength.  We  have  already  pre- 
sented some  portions  of  it  to  their  notice  and 
admiration ;  and  now  we  proceed  to  exhibit 
one  other  feature,  which  will  complete  the 
description.  It  is  the  measure  or  proportion 
in  which  "  every  one  "  is  required  to  give — 
even  "as  the  Lord  hath  prospered  him." 

At  first  sight  the  meaning  would  seem  to 
be  sufficiently  clear.  Indeed,  it  would  ap- 
pear as  if  it  were  hardly  possible  to  mistake 


260  THE  SCRIPTURE  RULE 

it, — that  as  God  gives  us  means  from  week 
to  week,  so  we  should  give  in  the  same  pro- 
portion to  his  cause.  But  there  are  none  so 
blind  as  those  who  will  not  see.  Where  no 
obscurity  exists,  there  are  those  who  take 
pleasure  in  creating  it.  The  more  simple 
anything  is,  they  make  it  the  more  difficult 
to  understand.  And  even  on  this  unmis- 
takable rule  questions  are  asked  which  no 
casuist  is  able  to  answer,  and  prolixities  are 
woven  out  of  it  which  it  is  impossible  to  un- 
ravel. What  is  meant,  says  one,  by  giving 
as  the  Lord  hath  prospered  ?  Does  it  mean 
our  annual  income,  or  our  whole  estate? 
Supposing  the  tenth  to  be  the  proportion  of 
giving,  am  I  called  on  to  give  that  measure 
of  all  I  have,  or  of  what  God  has  given  me 
within  the  year  ?  The  principle  of  explana- 
tion is  manifestly  contained  in  the  rule  itself. 
It  is  a  proportion  to  be  given  according  to 
the  increase  of  the  time  mentioned,  and  in 
the  present  instance  it  is  a  week.  This  may 
be  extended  to  other  periods  of  time,  a 
month  or  a  year.  Thus  the  text  itself  fixes 
its  meaning  to  refer  to  income,  and  not  to 
the  amount  of  property  possessed.  It  need 
not  be  said  this  property  will  affect  the  in- 
come, but  it  is  by  the  increase  of  what  it 
yields  that  the  proportion  to  be  given  shall 


OF  RELIGIOUS  CONTRIBUTION.  261 

be  measured.  In  this  arrangement  the  wis- 
dom of  the  Scriptures  is  great.  The  j  promise 
to  the  believer  worldly  prosperity  among 
other  blessings.  "Godliness  is  profitable 
unto  all  things,  having  promise  of  the  life 
that  now  is,  and  of  that  which  is  to  come." 
"Wealth  is  an  unspeakable  blessing  in  the 
hands  of  the  godly.  Constituted  as  the 
world  is,  we  do  not  see  how  the  cause  of 
God  is  to  be  carried  forward  without  the 
help  of  the  rich.  True,  the  offerings  of  the 
poor  are  to  be  highly  prized.  Perhaps,  too, 
they  will  ever  be,  as  they  have  ever  been, 
the  chief  source  of  support  to  the  Church  of 
Christ.  Still  there  are  noble  examples  of 
great  good  effected  by  princely  offerings 
from  the  rich.  Great  and  gracious  promises, 
too,  are  held  out  to  this  effect  in  the  Scrip- 
tures. We  rejoice,  therefore,  when  God  in 
his  providence  is  pleased  to  prosper  his  peo- 
ple. It  is  good  to  see  them  growing  in 
wealth  and  influence.  The  world  shall  be 
the  better  for  it  all.  Let  it  not,  therefore, 
be  supposed  we  frown  upon  the  wealthy,  or 
make  little  of  their  wealth.  On  the  con- 
trary, we  praise  God  on  their  account ;  and 
we  admire  the  rule  which  is  now  before  us, 
because,  while  it  provides  for  the  necessities 
of  the  Church,  it  does  not  interfere  even 


262  THE  SCKIFTUKE  KULE 

with  their  worldly  prosperity.  Understand- 
ing it  thus,  then,  its  directions  are  plain,  and 
we  hold  them  to  be  universally  applicable. 
Fixing  attention,  for  the  sake  of  illustra- 
tion, on  what  we  have  shown  to  be  the  lowest 
proportion  of  giving  ever  sanctioned  by  the 
Scriptures,' — a  tenth, — observe  the  practical 
appUcation.  And  we  specify  it,  not  because 
any  can  fail  to  apply  the  rule  to  themselves, 
but  because,  even  where  duty  is  clear,  we 
need  ^'  line  upon  line  and  precept  upon  pre- 
cept." The  income  of  one  is  fifty  dollars  in 
the  year;  "then  the  claim  of  God  is  five  dol- 
lars :  that  of  another  is  double,  and  the  claim 
upon  him  is  double.  A  third  has  received 
five  hundred  dollars,  and  fifty  dollars  is  his 
proportion.  If  it  be  a  thousand  dollars,  a 
hundred  can  readily  be  spared.  If  it  be 
many  thousands,  there  may  be  as  many  hun- 
dreds. Plain  and  specific,  however,  as  we 
desire  to  be,  there  are  those  who  cannot  un- 
derstand the  matter.  How,  they  ask,  can  a 
man  wlio  has  a  large  family,  and  only  five 
hundred  dollars  a  year  to  provide  for  all 
their  wants,  devote  a  tenth  of  that  to  the 
cause  of  God  ?  Then,  I  ask,  is  a  man  having 
only  the  half  of  it,  or  less,  to  give  none  at  all? 
ISTay,  I  ask.  How  are  many  families  support- 
ed on  the  fourth  of  it  ?    And  on  less  by  far  ? 


OF  RELIGIOUS  CONTRIBUTION.  263 

But,  you  say,  we  have  a  station  to  support 
which  they  have  not.  Will  you  plead  that 
argument  with  God^  The  conscience  that 
could  do  so  must  be  seared  as  with  a  hot 
iron.  If  God  has  placed  you  in  those  cir- 
cumstances, it  is  an  intimation  of  his  will  that 
he  would  have  you  to  live  according  to  them. 
He  has  not  relaxed  his  law  that  you  might 
live  after  certain  conventional  rales  which 
men  have  made,  but  which  he  has  never 
sanctioned.  After  all,  are  you  not  satisfied 
with  our  explanations?  Then  we  are  sorry 
for  it,  but  cannot  help  it.  Only  you  must 
allow  us  to  ask.  Where  lies  the  fault  ?  In  us, 
or  in  you  ?  To  bring  this  question  to  a  test, 
let  us  entreat  that  you  will  give  us  your  in- 
terpretation of  the  apostolic  rule.  You  do 
not  approve  of  ours ;  what,  then,  is  your 
own?  There  are  those  who  can  reject  all 
that  others  propose,  but  have  no  proposal  of 
their  own  to  make.  Are  you  of  that  num- 
ber? There  is  a  mighty  power  in  some  to 
pull  down,  but  they  will  never  give  a  hand 
to  help  to  build  up.  We  must  leave  you,  if 
you  be  such,  to  Him  who  shall  judge  both 
you  and  us.  And  we  turn  away  to  indulge 
the  sad  reflections  which  are  forced  upon  us 
while  we  look  at  the  rule  which  the  apostle 
has  prescribed,  and  compare  it  with  the  con- 


264  THE  SCRIPTURE  RULE 

duct  which  many  evince.  How  few,  alas ! 
there  are  who  are  giving  even  according  to 
the  lowest  proportion  of  a  tenth !  But,  not 
to  dwell  upon  this,  we  mourn  especially  how 
little  the  claim  is  considered  that  each  shall 
give  "as  the  Lord  hath  prospered  him.'* 
Last  year  the  income  was  increased,  but 
the  subscription  is  the  same.  The  income 
of  one  is  double  that  of  another,  but  their 
donations  to  the  cause  of  God  are  equal. 
In  some  instances  the  income  has  been 
growing,  and  the  proportion  of  contribution 
has  been  decreasing.  Years  have  been  ac- 
cumulating, and  wealth  has  kept  pace  with 
them ;  but  the  lieart  has  become  more  and 
more  contracted,  and  the  duty  of  giving  less 
and  less  felt.  It  is  a  fearful  proof  of  the  de- 
pravity of  human  nature  to  find  that  the  be- 
setting sin  of  old  age  is  covetousness.  Just 
the  opposite  of  what  might  have  been  ex- 
pected is  found  to  be  the  reality.  As  the 
world  becomes  less  capable  of  affording  en- 
joyment, it  is  held  wdth  greater  tenacity. 
When  men  are  about  to  leave  it  they  cling 
closer  to  it.  Be  watchful.  IS'othing  grows 
faster,  or  is  harder  to  be  dislodged  from  the 
heart,  than  worldliness.  Tliere  may  be  some 
who  feel  difficulties,  however,  which  are  pe- 
culiar to  their  circumstances  in  carrying  the 


OF  KELIGIOUS  CONTKIBUTION.  265 

apostolic  rule  into  effect.  Tlie  apostle  seems 
to  write  to  those  who  are  in  circumstances 
to  know  what  their  weekly  lodgment  for  the 
cause  of  God  should  be.  Some  such  there 
are  still — it  may  be  many.  But  there  are 
some  with  whom  it  is  not  so.  They  are  un- 
able to  tell  what  a  week,  or  a  month,  or  even 
a  year,  may  enable  them  to  make  a  just  pro- 
portion. It  is  to  be  regretted  that  the  state 
of  commerce  does  in  some  instances  create 
such  difficulties.  When  the  servant  of  the 
Lord  finds  himself  in  them,  he  must  meet 
them  as  best  he  can.  Stretching  the  time 
over  more  years  than  one,  he  must  strike  the 
proportion  accordingly.  He  knows  how  to 
do  so  in  other  transactions,  and  his  ingenuity 
will  not  fail  him  here.  We  may  safely  leave 
him  to  its  exercise.  Only  let  him  not  for- 
get, the  rule  we  have  been  'expounding  does 
not  change  w^ith  the  changes  of  this  earth's 
occupations.  It  is  like  Him  who  gave  it, 
eternal  and.  immutable.  Abraham  acted  on 
it  in  his  day,  so  did  Jacob.  Moses  enforced 
it  by  many  sanctions,  and  Jesus  Christ  in  his 
own  ministry,  and  by  that  of  his  apostles, 
inculcated  it  again  and  again.  However, 
therefore,  it  is  to  be  obeyed — conformity  to 
it  is  essential.  If  any  find  fault  with  our  ex- 
position of  it,  in  understanding  it  of  income, 


266  THE  SCKIPTUKE  RULE 

let  them  extend  it  according  to  their  convic- 
tions of  duty.  If  they  think  it  embraces  all 
property,  let  them  so  act  upon  it.  We  shall 
not  complain  of  them.  Perhaps,  after  all, 
they  may  reap  their  reward  in  so  doing.  It 
is  a  blessed  thing  to  get  above  the  earthliness 
of  the  present  world.  We  are  in  great  dan- 
ger of  being  swayed  by  its  vain  calculations. 
Truly  we  need  to  cry,  "  O  Lord,  open  thou 
mine  eyes  to  behold  wondrous  things  out  of 
thy  law."  In  no  department  is  this  more 
necessary  than  in  those  practical  questions 
that  are  apt  to  come  into  contact  with  our 
selfishness  and  worldly  prejudices.  Blessed 
be  God,  how^ever,  the  rule  in  this  instance  is 
plain.  The  wayfaring  man,  though  a  fool, 
need  not  err  respecting  it.  He  who  runs  may 
read.  And  we  end  with  its  repetition  as  we 
began,  leaving  it  on  the  conscience  of  every 
man  to  act  according  to  his  view  of  what  it 
requires.  "  On  the  first  day  of  the  week  let 
every  one  of  you  lay  by  him  in  store,  as  God 
hath  prospered  him."  Xoble  principle  this ! 
And  noble  exercise  where  it  is  obeyed !  The 
Christian  keeping  it  ever  in  his  eye !  looking 
at  his  dayly  accounts  in  the  light  of  it !  re- 
garding God  as  a  claimant  in  all  his  transac- 
tions !  and  while  just  in  his  dealings  with  all 
men,  resolved  he  wnll  not  "  rob  God." 


OF  KELIGIOUS  CONTRIBUTION.  267 


CHAPTEE  Yin. 

EXAMPLES. 

Whatsoever   things  were  written  aforetime,  were  written  for   our 
learning. — Kom.  xv,  4. 

"As  a  man  thinketli  in  liis  heart,  so  is  lie." 
As  is  our  faith,  so  will  be  our  conduct. 
Hence  we  infer,  on  the  other  hand,  that  as  a 
man's  life  is,  so  we  may  judge  of  his  senti- 
ments. "  By  their  fruits  ye  shall  know  them." 
Proceeding  on  this  principle  we  may  gain 
further  inforination  respecting  the  views 
taught  in  the  Scriptures  on  the  subject  of 
religious  contribution.  We  have  only  to 
inquire  what  was  the  conduct  of  those  who 
believed  them  in  order  to  ascertain  wliat 
were  their  sentiments.  Their  actions  are  a 
comment  on  their  princi^^les.  We  have  en- 
deavored to  make  manifest  that  the  lowest 
proportion  of  income  ever  given  by  the 
people  of  God,  and  sanctioned  by  his  au- 
thority, is  a  tenth  ;  and  now,  in  confirmation 
and  illustration  of  that  view,  we  appeal  to 
this  practice.  Let  this  be  contemplated  in 
all  relations,  public  and  private,  and  under 
all  dispensations,  Mosaic  and  Christian,  and 


268  THE  SCRIPTUKE  KULE 

the  conclusion  will  be  the  same.  It  is  worthy 
of  observation,  that  the  Spirit  of  God  has 
seen  good  to  record  the  doings  of  the  Lord's 
people  in  this  respect ;  and  out  of  many  ex- 
amples we  shall  select  a  few  that  may  be 
looked  upon  as  a  specimen  of  the  rest,  and 
very  illustrative  of  their  guiding  principles. 
The  first  which  we  shall  notice  relates  to  the 

ERECTION   OF   THE   TABERNACLE. 

Tlie  record  of  this  event  is  contained  in 
Exodus  XXXV,  xxxvi.  It  has  seemed  good  to 
the  Holy  Ghost  to  give  us  very  minute  de- 
tails, and  particularly  to  describe  how  means 
were  obtained  for  the  completion  of  such  an 
undertaking.  AVe  shall  endeavor  to  sketch 
the  leading  features  of  the  interesting  and 
instructive  proceeding.  The  first  thing  that 
arrests  attention  is  the  proposal  of  Moses: 
"  Moses  gathered  all  the  congregation  of  the 
children  of  Israel  together,  and  said  unto 
them.  These  are  tlie  words  which  the  Lord 
hath  commanded,  that  ye  should  do  them ; 
take  ye  from  among  you  an  ofiering  unto  the 
Lord."  He  deals  reasonably  and  candidly 
with  them.  He  assumes  no  authority  over 
them,  but  bears  to  them  a  message  from  the 
Lord.  He  explains  to  them  the  will  of  the 
Lord  clearly  before  he  proceeds  to  ask  their 


OF  RELIGIOUS  CONTRIBUTION.  269 

concurrence  and  cooperation.  Let  this  be 
noticed  at  the  outset.  We  must  never  at- 
tempt to  cany  our  measures  for  the  cause  of 
God  by  mere  authority.  We  must  be  ready 
and  careful  to  give  a  reason  for  our  propos- 
als. We  must  take  care  that  both  we  and 
our  measures  are  understood,  and  not  till 
then  are  we  in  a  condition  to  propose  their 
adoption.  This  done,  Moses  at  once  gave 
them  to  understand  the  work  was  to  be  en- 
tirely voluntary  :  "  Whosoever  is  of  a  will- 
ing heart,  let  him  bring  it,  an  offering  of  the 
Lord."  There  was  to  be  no  constraint.  If 
any  chose  to  avoid  the  work,  they  were  at 
liberty  to  do  so ;  if  any  took  part  in  it,  it 
must  be  heartily.  Even  though  they  helped 
by  their  contribution,  if  this  were  not  done 
with  sincerity  and  cheerfulness,  the  service 
would  not  be  accepted  by  Him  who  looketh 
not  so  much  on  the  outward  appearance  as 
upon  the  heart.  Tlien  as  to  what  each 
should  bring  to  the  work,  the  proposal  of 
Moses  was  that  every  one  should  give  ac- 
cording to  what  he  possessed :  "  Gold,  silver, 
brass,  blue,  purple,  scarlet,  fine  linen,  goats' 
hair,  rams'  skins,  badgers'  skins,  shittim 
wood,  oils,  spices,  and  onyx  stones."  Any- 
thing offered  in  the  right  spirit  would  be  ac- 
ceptable.   Every  one  could  give  something. 


270  THE  SCKIPTUKE  EULE 

although  no  one  could  give  everything. 
None  would  be  excluded  from  having  some 
part  in  the  delightful  service ;  God  would 
deprive  no  one  of  such  an  opportunity.  His 
providence  has  put  something  in  the  hands 
of  every  one,  which  may  be  employed  for 
him.  Such  were  the  proposals  of  Moses,  and 
now  we  are  to  look  at  their  reception  by  the 
people.  This  was  not  immediate.  They 
took  time  for  consideration :  "  All  the  con- 
gregation of  the  children  of  Israel  departed 
from  the  presence  of  Moses."  How  did  they 
em])loy  themselves?  We  follow  them  to 
their  tents.  Here  is  a  company  engaged  in 
earnest  conversation  by  the  way  on  what 
they  had  heard,  and  every  one  gives  his 
opinion  freely,  all  approving  the  plan.  There 
is  a  family  group  in  affectionate  fellowship, 
consulting  what  they  can  do  to  help  the 
work  forward.  And  yonder  is  an  aged  patri- 
arch, alone,  in  prayer  to  God,  wrestling  with 
him,  that  he  may  give  counsel  to  Israel  in  so 
great  a  work,  and  engage  the  hearts  of  all  in 
it.  All  this  augurs  well.  Soon,  therefore, 
the  people  come  to  a  decision,  and  return  to 
Moses :  "  They  came,  every  one  whose  heart 
stirred  him  up,  and  every  one  whose  spirit 
made  him  willing,  and  they  brought  the 
Lord's  offering  to  the  work  of  the  tabernacle 


OF  KELIGIOFS  CONTRIBUTION.  271 

of  the  congregation."  It  is  most  engaging 
to  notice  who  came,  and  what  they  brought, 
and  how  they  acted.  "Who?  "Men  and 
women,"  both  the  sexes  alike.  All  are  con- 
cerned in  the  work  of  the  Lord,  and  none 
should  abstain  from  it.  There  is  work  for 
man  and  work  for  woman.  Both  are  under 
deep  obligations,  and  both  should  acknowl- 
edge them.  The  one  can  do  what  the  other 
cannot — together  the  agency  is  complete. 
"What  did  they  bring  ?  The  women  brought 
"  bracelets  and  earrings,  and  rings  and  tab- 
lets, all  jewels  of  gold."  These  would  be 
better  employed  in  aiding  the  work  of  the 
Lord  than  in  adorning  their  persons.  The 
men  brought  "blue  and  purple,  and  skins 
and  wood,"  wdiatever  any  one  possessed. 
How  did  they  act?  "The  women  did  spin 
with  their  hands,  and  brought  that  which 
they  had  spun."  "  The  rulers  brought  onyx 
stones,  and  spice,  and  oil."  "The  children 
of  Israel  brought  a  willing  offering  unto  the 
Lord,  every  man  and  woman,  whose  heart 
made  them  willing  to  bring,  for  all  manner 
of  work  which  the  Lord  had  commanded  to 
be  made  by  the  hand  of  Moses."  'No  sooner 
did  this  heartiness  in  the  Lord's  service  ap- 
pear than  the  favor  of  Jehovah  was  mani- 
fested.    He  raised  up  fitting  agents  to  do 


272  THE  SCKIPTURe  RULE 

the  work.  "  Moses  said,  See,  the  Lord  hath 
called  by  name  Bezaleel,  the  son  of  TJri, 
and  he  hath  filled  him  with  the  Spirit  of 
God,  in  wisdom,  in  understanding,  and  in 
all  knowledge,  and  in  all  manner  of  work- 
manship." "  And  he  hath  put  in  his  heart 
that  he  may  teach,  both  he  and  Aholiab : 
them  hath  he  filled  with  wisdom  of  heart,  to 
work  all  manner  of  work,  of  the  engraver, 
and  of  the  cunning  workman,  and  of  the 
embroiderer,  in  blue  and  in  purple,  in  scarlet 
and  in  fine  linen,  and  of  the  weaver,  even 
of  them  that  do  any  work,  and  of  those  that 
devise  cunning  work."  Let  us  address  our- 
selves to  God's  work  in  good  earnest,  and  he 
will  further  our  endeavors.  "  Acknowledge 
God  in  all  thy  ways,  and  he  will  direct  thy 
steps."  I^or  was  this  a  momentary  excite- 
ment. The  work  went  on,  and  the  interest 
of  the  people  in  it  continued.  "  They 
brought  free  ofierings  every  morning." 
Having  begun  a  good  work  we  must  perse- 
vere. So  they  did,  and  a  glorious  issue  they 
obtained.  "  The  wise  men  that  wrought  all 
the  work  came  unto  Moses  and  said,  Tlie 
people  bring  much  more  than  enough.  And 
Moses  gave  commandment,  and  they  caused 
it  to  be  proclaimed  throughout  the  camp, 
saying,  Let  neither  man  nor  woman  make 


OF  RELIGIOUS  CONTKIBUTION.  2T3 

any  more  work  for  tlie  offering  of  the  sanc- 
tuar}^  So  the  people  were  restrained  from 
bringing."  It  should  not  be  overlooked  in 
what  circumstances  this  noble  outburst  of 
sanctified  generosity  took  place.  It  was  in 
the  wilderness.  Tlie  people  were  assembled 
there  amid  its  wild  and  rugged  scenery. 
They  were  dependent  every  day  on  the 
providence  of  God  to  supply  their  returning 
wants.  They  had  no  resources  either  from 
agriculture  or  commerce.  No  people  could 
be  under  stronger  temptations  to  keep  what 
they  had  against  an  evil  day.  Yet  their 
zeal  for  God  overcame  all  their  fears.  Their 
love  for  his  service  opened  their  hearts,  and 
made  them  willing  to  give  whatever  tliey 
possessed.  And  a  blessed  work  it  proved  to 
be.  That  Tabernacle  became  the  dwelling- 
place  of  Jehovah  throughout  many  genera- 
tions. There  he  met  his  people  and  com- 
muned with  them.  It  was  like  the  building 
of  a  mighty  reservoir  of  pure  water,  whence 
streams  of  blessing  flow^ed  after  them  while 
they  sojourned  in  the  desert,  and  loug  also 
after  they  entered  into  the  promised  land. 
The  transactions  of  that  glorious  day,  we 
may  be  assured,  were  never  forgotten  in 
Israel.  An  impetus  was  then  given  to  the 
cause  of  God  that  did  not  spend  its  force  for 
18 


274  THE  SCRIPTURE  RULE 

many  generations.  They  are  left  on  record 
to  teacli  us  to  act  in  the  same  manner.  We, 
as  they,  are  invited  to  bear  our  part  in  the 
work  of  the  Lord.  We  should,  like  them, 
entertain  the  proposal  seriously  and  prayer- 
fully. We  ought,  after  their  example,  to 
acquiesce  in  it.  We  should  all  do  so,  men 
and  women.  Every  one  should  do  what  he 
can,  and  give  what  he  can.  God  will  bless 
us  as  we  do  so.  He  will  provide  agents  to 
carry  forward  the  holy  enterprise  on  which 
we  set  our  hearts ;  he  will  bring  it  to  a  suc- 
cessful issue.  We  shall  find  that  we  have 
been  raising  a  memorial  the  most  honorable 
to  ourselves  and  beneficial  to  men  :  it  will 
endure  when  we  have  moldered  into  dust. 
In  it  we  shall  find  we  were  blessed,  and, 
after  us,  many  shall  find  it  to  be  a  blessing. 
Is  not  such  a  work  worthy  of  a  generous 
offering?  What  shall  it  be?  A  tenth  of 
our  income  ?  Read  the  doings  of  Israel  and 
determine.  They  knew  the  law ;  but  did 
they  limit  themselves  to  it  on  this  occasion  ? 
Their  conduct  is  the  best  exemplification  of 
their  principles.  What  think  we  of  any 
Israelite  who  might  be  detected  in  that  day 
keeping  back  from  the  work  of  the  Lord  ? 
How  w^e  despise  him !  An  Aclian  in  the 
camp,  lie  could  only  bring  a  curse  on  Israel. 


OF  EELIGI0U8  CONTRIBUTION.  275 

Then  let  us  be  both  admonished  and  encour- 
aged liberally  to  give  to  the  work  of  the 
Lord  until  his  Tabernacle  is  built  in  the  wil- 
derness of  the  world,  where  he  shall  dwell, 
in  manifest  tokens  of  his  presence,  until  his 
people  are  all  brought  up  into  the  land  of 
rest  and  promise. 

THE   TEMPLE. 

The  Tabernacle  had  now  stood  for  a  period 
of  about  five  liundred  years.  It  was  the 
will  of  God  that  it  should  at  length  give 
place  to  a  more  permanent  structure.  The 
circumstances  in  which  the  Temple  that  suc- 
ceeded it  was  erected  are  fully  detailed. 
And  it  is  worthy  of  note  that  here  again,  as 
in  the  case  of  the  Tabernacle,  we  are  pre- 
sented with  a  noble  exhibition  of  generosity 
in  the  cause  of  God.  This  cannot  be  acci- 
dental. It  is  the  will  of  God,  we  should 
know,  that  under  every  economy  and  in 
every  change  of  administration  liberality  in 
his  cause  marked  his  people.  Israel  at  the 
building  of  the  Temple  presents  a  happy  re- 
semblance of  the  same  Israel  at  the  erection 
of  the  Tabernacle,  and  we  shall  now  con- 
template the  prominent  features  of  their 
conduct  as  narrated  in  the  twenty-eighth 
and  twenty-ninth  chapters  of  1  Chronicles. 


276  THE  SCRIPT UKE  RULE 

As  might  be  expected,  there  is  much  in 
common  with  what  happened  at  the  build- 
ing of  the  Tabernacle ;  but  we  shall  endeavor 
to  bring  out  mainly  what  is  new  in  this  ex- 
ample of  generosity. 

The  objects  were  in  some  respects  similar, 
but  in  others  different.  One  great  end  was 
to  be  served  by  both,  the  maintenance  of 
the  worship  of  God  among  his  people,  a 
testimony  to  himself  and  his  truth.  But  the 
Tabernacle  was  a  frail  and  movable  erection, 
while  the  Temple  was  a  permanent  and  sta- 
ble structure.  The  one  was  adapted  to  an 
unsettled  people  on  a  toilsome  journey,  the 
other  to  a  state  of  tranquillity  and  national 
prosperity.  Tlie  narrative  in  both  cases 
shows  that  a  generous  spirit  can  live  under 
any  circumstances,  in  poverty  and  in  wealth, 
in  journeying  or  abiding,  at  home  or  abroad. 
The  principle  is  independent  of  changing 
circumstances.  At  all  times  and  in  all  con- 
ditions the  people  of  the  Lord  are  expected 
to  be  generous  in  his  service. 

As  the  offerings  for  the  Tabernacle  were 
adapted  to  the  wilderness  state  of  Israel  and 
to  their  condition  of  poverty,  so  their  ser- 
vices for  the  Temple  were  worthy  of  their 
advancement  in  civilization  and  prosperity. 
Tlieir  contributions  were  magnificent.    Tliey 


OF  RELIGIOUS  CONTRIBUTION.  277 

are  thus  described  in  the  discourse  of  Dr. 
Brown,  formerly  referred  to :  "  The  donations 
of  David  and  his  people  astonish  us  by  their 
magnitude.  In  addition  to  the  immense 
sums  which  he  had  amassed  during  his  reign 
for  the  building  of  the  Temple,  he,  on  the 
occasion  referred  to,  devoted  to  this  pious 
purpose  what  is  equivalent  to  about  eighteen 
millions  of  our  money;  and  his  people's 
joint  contributions  considerably  exceed  thw- 
ty  millions y  It  is  easy  to  pronounce  these 
sums,  but  there  are  few  who  have  any  just 
apprehension  of  their  value  as  they  thought- 
lessly read  of  them.  They  discover  an 
amount  of  wealth  and  a  largeness  of  heart 
to  which  in  these  days  there  is  nothing  to 
compare  in  the  efforts  of  Christian  benevo- 
lence. All  the  contributions  of  all  the 
Christian  Churches  on  the  face  of  the  earth, 
for  all  missionary  purposes,  fall  immeasura- 
bly short  of  this  single  offering  on  the  part 
of  ancient  Israel  and  their  king. 

It  is  partly  to  be  explained  by  observing 
who  they  were  that  gave  on  this  occasion, 
and  in  what  manner  they  did  so.  Here  is 
the  narrative :  "  David  assembled  all  the 
princes  of  Israel,  the  princes  of  the  tribes, 
and  the  captains  of  the  companies  that  min- 
istered to  the  king  by  course,  and  the  cap- 


278  THE  SCRIPTURE  RULE 

tains  over  the  thousands,  and  captains  over 
the  hundreds,  and  the  stewards  over  all  the 
substance  and  possession  of  the  king,  and  of 
his  sons,  with  the  officers,  and  with  the 
mighty  men,  and  with  all  the  valiant  men, 
unto  Jerusalem."  "  Then  the  chief  of  the 
fathers  and  princes  of  the  tribes  of  Israel, 
and  the  captains  of  thousands  and  of  hun- 
dreds, with  the  rulers  of  the  king's  work, 
offered  willingly."  And  "  the  people  re- 
joiced for  that  they  offered  willingly  to  the 
Lord,  and  David  the  king  also  rejoiced  with 
great  joy."  The  conduct  of  the  parties  was 
as  noble  as  their  station.  Had  such  not 
borne  their  part  in  some  measure  commen- 
surate to  their  position  in  society,  the  work 
could  not  have  been  accomplished.  When 
shall  such  a  scene  be  witnessed  here  ?  What 
aid  are  the  rulers  and  wealthy  men  of  the 
land  giving  to  the  spread  of  Christianity? 
Are  their  contributions  commensurate  with 
their  position,  and  responsibility,  and  wealth? 
We  are  j  ealous  of  their  consistency,  and  we 
must  remind  them  of  their  accountability. 
Let  us  be  borne  with  while  we  ask,  What 
are  even  ministers  of  the  gospel  in  affluent 
circumstances  doing  to  help  forward  the 
work  of  the  Lord  by  their  contributions? 
We  have   heard  reports  of  their  princely 


OF  EELIGIOIJS  CONTRIBUTION.  279 

salaries ;  to  what  are  these  devoted  ?  Are 
their  names  and  subscriptions  prominent  in 
the  lists  of  those  who  are  trying  to  build  np 
and  enlarge  Zion  ?  We  bring  no  railing  ac- 
cusation, but  Ave  cannot  help  saying  there  is 
cause  for  solemn  inquiry.  It  cannot  be  that 
the  cause  of  God  shall  be  neglected  by  the 
great  and  noble  without  incurring  much 
guilt.  O  that  America  were  as  it  was  with 
Israel  in  the  days  of  King  David,  when  the 
king,  and  the  princes,  and  the  nobles,  led 
the  way  in  the  work  of  the  Lord  !  "Were  it 
so,  we  should  enjoy  a  measure  of  peace  and 
prosperity  not  at  present  known  among  us. 
"  Then  should  the  earth  yield  her  increase, 
and  God,  even  our  own  God,  would  bless 
us." 

Yet  there  was  no  extravagant  excitement 
in  the  conduct  of  David  and  his  nobles. 
The  whole  proceeding  was  marked  by  a 
spirit  the  most  calm  and  considerate.  It 
was  indeed  a  determined  one,  and  in  such  a 
cause  it  ought  to  be  so.  "  I.have  prepared 
with  all  my  might  for  the  cause  of  my  God," 
said  David.  He  weighed  the  matter  well, 
and  acted  with  a  clear  and  steady  purpose. 
Yet  his  uprightness  is  most  prominent.  "  Be- 
cause I  have  set  my  affection  to  the  house 
of  my  God,  I  have  of  mine  own  proper  good 


280  THE  SCRIPTURE  RULE 

given  to  the  house  of  my  God."  His  affec- 
tion for  the  work  is  assigned  as  a  reason 
why  he  acted  both  generously  and  honestly. 
It  opened  his  heart  to  give,  but  it  taught 
him  also  that  he  must  take  care  to  give  only 
that  which  was  his  own,  knowing  that  no 
cause  could  have  the  Lord's  blessing  which 
was  not  sustained  in  accordance  with  his 
will  and  law.  David  and  his  nobles  were  as 
careful  to  give  honestly  as  they  were  to  give 
at  all.  This  is  a  blessed  example  to  the  com- 
munity. The  great  are  not  only  to  contrib- 
ute, but  to  do  so  in  a  way  that  will  command 
respect  and  approbation.  It  is  when  this  is 
the  state  of  a  people,  the  rich  and  the  poor 
will  feel  aright  toward  one  another,  and 
dwell  in  concord  and  common  prosperity. 

A  beautiful  example  is  presented  on  this 
occasion  of  the  effect  of  the  conduct  of  the 
great  on  that  of  the  public  at  large.  "  All 
the  congregation  blessed  the  Lord  God  of 
their  fathers."  "The  people  rejoiced."  The 
poorest  had  tlieir  part  as  well  as  the  richest. 
They  never  imagined  they  were  exempted 
from  the  duty,  or  excluded  from  the  privi- 
lege of  giving.  And  this  is  never  to  be  for- 
gotten. The  work  is  to  be  done  in  common. 
All  are  to  labor  at  it.  Every  one  should 
resolve,  I  will  have  at  least  a  stone  in  the 


OF   RELIGIOUS  CONTRIBUTION.  281 

building  of  the  Lord.  I  cannot  do  what  I 
would,  but  I  will  do  what  I  can. 

This  work  ended  in  a  way  worthy  of  its 
commencement.  "David  blessed  the  Lord 
before  all  the  congregation,  and  said,  Bless- 
ed be  thou.  Lord  God  of  Israel,  our  Father, 
forever  and  ever.  Thine,  O  Lord,  is  the 
greatness,  and  the  power,  and  the  glory,  and 
the  victory,  and  the  majesty;  for  all  that  is 
in  the  heaven  and  in  the  earth  is  thine  ;  both 
riches  and  honor  come  of  thee  ;  and  in  thine 
hand  it  is  to  make  great,  and  to  give  strength 
unto  all.  But  who  am  I,  or  what  is  my  peo- 
ple, that  we  should  be  able  to  offer  so  will- 
ingly, after  this  sort  ?  for  all  things  come  of 
thee,  and  of  thine  own  have  we  given  thee." 
It  is  where  this  spirit  of  piety  and  prayerful 
dependence  prevails  we  may  expect  such  re- 
sults as  these.  When  are  we  to  witness  or 
exemplify  them  ? 

With  this  example  before  us,  let  us  judge 
what  we  are  to  give  to  the  Lord,  and  to  do 
for  his  cause.  What  do  we  think  of  the 
tenth  in  the  light  of  such  a  transaction  ?  ISTot 
in  vain  had  the  law  of  God  educated  this 
people  in  an  enlarged  liberality.  There  must 
have  been  long  training  to  call  forth  and  ex- 
ercise such  a  spirit.  It  was  not  the  product 
of  a  day.     Deep  principles  must  have  got 


282  THE  SCRIPTURE  RULE 

hold  of  the  hearts  of  the  people,  great  and 
small.  They  show  us  what  they  were  and 
what  they  thought.  And  their  example  of 
generosity  ought  not  t^  be  lost  on  the  present 
generation.  It  is  much  needed.  The  Lord 
grant  that  through  his  blessing  it  may  be 
effectual. 


THE  WIDOW  OF  SAREPTA. 

It  is  not  in  one  form  only  the  examples  of 
Scripture  are  presented  to  us.  They  are 
national  and  individual,  public  and  private. 
We  have  seen  what  was  done  unitedly,  let 
us  also  see  what  was  done  singly.  There  is 
some  danger  of  being  so  dazzled  with  great 
and  striking  exhibitions  of  generosity  on  a 
broad  scale  as  to  cause  us  to  forget  our  indi- 
vidual responsibility.  We  therefore  select 
a  special  case,  and  that  presenting  as  strong 
a  contrast  to  what  we  have  been  considering 
as  can  well  be  imagined.  The  history  to 
which  we  refer  is  recorded  in  1  Kings  xvii, 
8-24.  All  the  features  of  it  seem  to  be  or- 
dered so  as  to  teach,  that  there  are  none  who 
may  not  and  ought  not  to  exercise  generosity 
in  the  service  of  God.  It  was  that  of  a  wo- 
man. Often  the  Scriptures  tell  of  such,  that 
it  may  not  be  supposed  they  are  exempted 
from  taking  part  in  the  work  of  the  Lord. 


OF  RELIGIOUS  CONTKIBUTION.  283 

She  was  a  widow.  The  name  is  the  strong- 
est association  we  have  in  our  language  with 
helplessness  and  dependence.  What  can 
such  a  one  do?  She  was  poor.  "I  have  not 
a  cake,  but  a  handful  of  meal  in  a  barrel 
and  a  little  oil  in  a  cruse."  She  was  in  the 
extremity  of  a  famine.  "I  am  gathering 
two  sticks,  that  I  may  go  in  and  dress  it  for 
me  and  my  son,  that  we  may  eat  it  and  die." 
Yet  to  her  the  prophet  Elijah  is  sent  in  his 
strait  thar  she  may  feed  him.  This  circum- 
stance is  specially  noticed  by  Christ  in  the 
'New  Testament:  "Many  widows  were  in 
Israel  in  the  days  of  Elias,  when  the  heavens 
were  shut  up  three  years  and  six  months, 
when  great  famine  was  throughout  the  land ; 
but  unto  none  of  them  was  Elias  sent  save 
unto  Sarepta,  a  city  of  Sidon,  to  a  woman 
that  was  a  widow."  It  is  mentioned  as  a 
distinguishing  favor  conferred  upon  her. 
Difficult  and  distressing  as  her  circum- 
stances were,  she  fell  in  with  the  proposal  of 
the  prophet  to  relieve  his  hunger.  At  first 
she  hesitated,  and  did  not  see  either  her  duty 
or  the  possibility  of  compliance.  But  a  word 
of  encouragement  and  explanation  satisfied 
her,  and  she  w^as  resolved  to  try  what  she 
could  do  for  the  Lord  and  his  servant. 
"She  went  and  did  according  to  the  saying 


284  THE  SCRIPTURE  RULE 

of  Elijah."  And  she  had  no  cause  to  regret 
it.  The  Lord's  blessing  rested  on  her  and 
rewarded  her.  "The  barrel  of  meal  wasted 
not,  neither  did  the  cruse  of  oil  fail,  accord- 
ing to  the  word  of  the  Lord  which  he  spoke 
by  Elijah."  ISTow,  why  is  all  this  recorded? 
What  is  the  purpose  of  this  simple  narrative 
of  a  lonely  and  destitute  widow  ?  Surely  to 
teach  us  there  is  no  one  who  may  not  do 
good.  Surely  to  teach  us  a  generous  heart 
may  dwell  under  a  garb  of  the  greatest  pov- 
erty. Surely  to  teach  us  we  should  never 
decline  a  proposal  to  do  good  and  relieve 
distress  when  it  is  in  the  power  of  our  hand 
to  do  it.  Surely  to  teach  us  we  shall  never 
serve  the  Lord  or  his  cause  in  vain.  Many 
a  widow's  heart  has  this  record  cheered. 
Yery  good  it  is  in  God  that  he  gave  it  a 
place  in  his  word.  It  may  be  as  the  hidden 
flower  in  the  luxuriant  garden.  It  does  not 
at  first  attract  us.  But  when  we  take  it  up 
and  examine  it,  how  lovely!  worthy  of  its 
Author !  He  is  infinite  in  wisdom  and  love. 
Let  none  decline  some  part  in  the  Lord's 
work.  However  humble,  there  is  a  place 
he  is  to  occupy,  and  a  work  he  is  to  do.  The 
generous  heart  will  move  the  hand  to  activ 
ity.     Remember  the  widow  of  Sarepta. 


OF  KELIGIOUS  CONTRIBUTION.  285 


THE  WIDOW'S  MITE. 

One  other  example  let  iis  just  notice  be- 
fore concluding  this  part  of  the  subject.  It 
is  recommended  to  us  as  having  occurred  in 
the  ministry  of  Christ,  having  called  forth 
his  most  emphatic  approval,  and  so  being 
distinctly  illustrative  of  the  spirit  of  his  gos- 
pel. It  is  thus  recorded:  "Jesus  sat  over 
against  the  treasury,  and  beheld  how  the 
people  cast  money  into  the  treasury;  and 
many  that  were  rich  cast  in  much.  And 
there  came  a  certain  poor  widow,  and  she 
threw  in  two  mites,  which  make  a  farthing. 
And  he  called  unto  him  his  disciples,  and 
said  unto  them,  Yerily,  I  say  unto  you,  that 
this  poor  widow  hath  cast  more  in  than  all 
they  which  have  cast  into  the  treasury;  for 
all  they  did  cast  in  of  their  abundance ;  but 
she  of  her  want  did  cast  in  all  that  she  had, 
even  all  her  living."  What  a  scene  is  here  ! 
Jesus  was  looking  on.  How  little  the  crowds 
thought  of  this !  And  it  is  so  still.  His  eye 
is  upon  all  men,  he  is  taking  cognizance  of 
their  doings,  and  yet  they  perceive  it  not, 
think  not  of  it,  and  are  not  influenced  by  it. 
What  did  he  see,  and  what  did  he  think  and 
say  of  it?  He  saw  the  people  casting  their 
money  into  the  treasury  according  to  the  law, 


286  THE  SCRIPTURE  RULE 

and  in  particular  lie  observed  that  many  rich 
persons  cast  in  much.  With  this  he  does  not 
iind  fault.  The  act  was  a  proper  one  in  itself, 
and  whether  it  was  acceptable  or  not  de- 
pended on  what  he  saw  to  be  the  spirit  by 
which  it  was  prompted.  If  it  was  pride  or 
self-righteousness,  it  was  hateful  in  his  sight ; 
if  it  was  in  compliance  with  the  law,  and  out 
of  regard  to  the  authority  of  God  and  tlie 
good  of  men,  it  was  accepted  and  approved. 
AVe  are  not  told,  however,  what  he  thought 
of  these  rich  men  and  their  offerings.  There 
is  another  person  and  another  offering  that 
attract  and  absorb  his  attention.  And  he 
calls  the  special  attention  of  his  disciples  to 
what  he  observed  and  desired  to  say  of  it. 
The  person  was  "  a  cei'tain  poor  widow  " — ■ 
somebody  whose  name  was  not  known  there, 
suffering  under  the  privations  of  poverty,  yet 
casting  in  a  farthing.  And  what  of  this? 
Wiio  minds  it?  The  poor  woman  and  lier 
miserable  offering  were  perhaps  in  the  way 
while  some  portly  magnate  strutted  forward 
to  deposit  his  princely  gift.  But  hear  the 
judgment  of  Plim  who  shall  at  last  judge  the 
world.  He  that  made  the  worlds,  of  whom 
it  is  written,  "The  earth  is  the  Lord's  and 
the  fullness  thereof,"  remarks  with  emphasis, 
"This  poor  widow  hath  cast  in  more  than 


OF  RELIGIOUS  CONTRIBUTION.  287 

they  all," — more  in  the  account  of  God, 
more  in  the  way  of  securing  his  acceptance 
and  blessing,  more  for  the  fiu-therance  of  the 
great  end  for  which  that  treasury  had  been 
appointed.  But  Christ  gives  the  explanation 
himself:  "They  all  did  cast  in  of  their  abun- 
dance, but  she  of  her  want  did  cast  in  all 
that  she  had,  even  all  her  living."  What 
they  gave  they  could  easily  spare,  and  feel 
no  inconvenience ;  what  she  gave  left  her, 
in  all  human  calculation,  to  want  the  neces- 
saries of  life.  Is  our  Lord's  judgment  of  this 
case  the  opinion  that  would  be  entertained 
or  expressed  of  it  by  thousands  in  our  day  ? 
They  would  count  such  conduct  the  height 
of  folly  and  absurdity,  while  He  wlio  had 
the  treasures  of  wisdom  and  knowledge  de- 
clared his  admiration  of  it.  What!  God 
gives  a  poor  widow  a  farthing,  she  needs  it 
to  buy  bread,  and  yet  she  goes  and  casts  it 
into  a  contribution  for  the  spread  of  religion ! 
Has  the  poor  woman  not  lost  her  understand- 
ing ?  Many  would  think  so.  Well,  be  it  re- 
membered, Jesus  thought  the  reverse. 

Tliere  is,  perhaps,  no  passage  in  the  word 
of  God  that  has  been  more  perverted  and 
abused  than  this  simple  and  beautiful  inci- 
dent. A  rich  man  or  woman  proceeds  to 
deposit  an  offering  to  the  cause  of  God,  and 


288  THE  SCRIPTURE  RULE 

remarks,  with  an  air  of  extreme  humility, 
"  I  have  been  giving  my  mite  to  the  cause." 
Indeed  !  Have  you  ?  Just  inquire  what  is 
meant  by  a  mite.  We  do  not  say  that  the 
term  inite  is  synonymous  with  moiety^  yet 
they  so  resemble  one  another  as  to  suggest 
the  idea  of  some  affinity  in  their  meaning. 
Moiety  signifies  the  one-half  of  anything.  If, 
then,  mite  be  derived  from  it,  it  denotes  a 
large  share,  even  a  half,  of  that  which  is  in 
question.  Have  you  then  given  the  one- 
half  of  what  you  possess,  or  of  what  you 
ought  to  give  %  But  this  poor  widow  is  not 
said  to  have  cast  in  her  mite,  but  two  mites, 
two  moities,  two  halves;  that  is,  the  whole 
sum  which  she  possessed.  And  so  our  Lord 
explains  it :  ''  She  did  cast  in  all  that  she 
had."  Let  this  language  be  laid  aside,  as  it 
is  commonly  used.  All  allusion  to  such  an 
incident  as  this  is  most  unbecoming  in  those 
most  given  to  the  use  of  it.  Their  conduct 
is  the  very  reverse  of  this  poor  widow's. 
They  are  to  be  classed  with  the  rich  on 
whom  Christ  looked,  it  is  not  said  whether 
with  approval  or  displeasure,  and  not  with 
the  poor  widow,  with  whom  they  are  not 
worthy  to  be  associated.  Yet  this  incident 
is  a  beautiful  exponent  of  the  spirit  of  the 
gospel.     It  shows  what  Christ  expects  in  his 


OF  KELIGIOUS  CONTRIBUTION.  289 

followers.  'No  doubt,  too,  it  has  mightily 
tended  to  form  and  cherish  a  generous  spirit 
in  many  of  tliem.  It  is  known  to  all,  and 
many  have  caught  his  spirit  expressed  in  it, 
and  acted  according  to  it.  For  much  as 
there  is  reason  to  lament  and  to  complain  of 
the  sad  prevailing  want  of  liberality  in  the 
Church  of  Christ,  there  are  yet  those  to 
whom  there  has  been  given  a  large  and  no- 
ble generosity.  Such  there  ever  have  been, 
and  their  number,  it  is  hoped,  is  not  decreas- 
ing. They  have  been  found  among  rich  and 
poor,  among  the  laity  and  ecclesiastics, 
among  the  judges  of  the  land  and  rulers  of 
the  people.  The  Honorable  Sir  Robert 
Boyle  with  his  high  intellectual  attainments. 
Sir  Matthew  Hale  gracing  the  bench  of  just- 
ice, Eichard  Baxter,  Dr.  Doddridge,  and 
John  Wesley,  all  held  high  views  of  the  duty 
of  religious  contribution,  and  they  acted 
upon  them.  Every  one  of  these  great  men 
held  the  opinion  that  no  believer  in  Revela- 
tion could  consistently  give  less  than  a  tenth 
of  his  income  to  the  service  of  the  Lord, 
and  some  of  them  went  much  further  in 
both  their  principles  and  practices.  Some 
indications  have  appeared  of  an  advancing 
attainment  in  this  respect  in  the  Church  of 
our  time.  All  Churches  are  owning  the  ob- 
19 


290  THE  SCKIPTURE  KULE 

ligations,  and  making  some  feeble  attempt  to 
give  and  to  get  for  the  spread  of  tlie  gospel. 
Examples  have  appeared  of  large-hear ted- 
ness  that  are  a  good  earnest  of  a  better  state 
of  things.  It  could  hardly  be  otherwise  than 
it  is  in  the  low  views  entertained  by  many. 
They  have  not  been  informed  nor  roused 
upon  the  subject.  But  the  day  of  apathy, 
we  trust,  is  gone.  Many  are  asking  for  the 
"old  paths,"  and  soon,  we  hope,  will  be 
found  walking  in  them.  The  spirit  of  Abra- 
ham, and  Jacob,  and  Moses,  and  Christ,  and 
of  his  early  Churches,  will  revive,  and  men 
will  encourage  one  another,  saying,  ''  Who 
is  willing  to  consecrate  his  service  this  day 
unto  the  Lord  ?"  The  Lord  hasten  it  in  his 
time ! 


OF  RELIGIOUS  CONTRIBimON.  291 


CHAPTER  IX. 

MISCELLANEOUS. 

Precept  must  be  upon  precept,  precept  upon  precept :  line  upon  line, 
line  upon  line ;  here  a  little,  and  there  a  little.— Isaiah  xxviii,  10. 

''  Give  a  portion  to  seven,  and  also  to  eight : 
if  the  clouds  be  full  of  rain,  they  emptj 
themselves  upon  the  earth."  Although  a 
curse  be  upon  creation,  by  reason  of  man's 
sin,  yet  it  is  manifestly  under  a  law  of  be- 
neficence, and  it  is  thus  proposed  as  a  model 
for  our  imitation.  Everything  is  contribut- 
ing to  the  good  of  man.  Tlie  heavenly 
bodies  give  him  light ;  the  clouds  pour  out 
their  rain ;  the  earth  yields  its  increase,  and 
all  that  is  upon  it ;  the  waters  teem  with  liv- 
ing creatures  for  his  food;  all  things  are 
made  for  his  benefit.  Man  himself  is  not 
an  exception  to  the  rule.  He  has  been 
made  not  merely  to  receive,  but  to  do  good. 
Fallen  as  he  is,  still  this  claim  lies  upon  him. 
The  Scriptures  enforce  it  continually,  in  all 
places,  at  all  times,  and  in  all  ways.  Every 
argument  that  can  avail  with  a  reasonable 
mind  is  everywhere  employed  throughout 
their  various  revelations.  We  have  precepts 
and  promises,  warnings  and  encouragements, 


292  THE  SCRIPTUKE  RULE 

facts  and  prophecies.  To  consider  all  these 
with  any  measure  of  minuteness  is  impossi- 
ble ;  yet  it  may  be  well  to  glance  at  them, 
that  we  may  see  the  fullness  of  Scripture  in 
the  enforcement  of  well-doing,  and  from  it& 
tone  and  spirit  learn  what  must  be  our  duty, 
especially  in  the  way  of  religious  contribu- 
tion. 

PEECEPTS. 

These  pervade  the  whole  volume.  It  is 
not  easier  to  gather  flowers  in  the  open  fields 
of  nature  than  it  is  to  find  such  precepts  in 
the  word  of  God.  "Honor  the  Lord  with 
thy  substance,  and  with  the  first-fruits  of  all 
thine  increase."  "  Cast  thy  bread  upon  the 
waters,  for  thou  shalt  find  it  after  many 
days."  "  In  the  morning  sow  th}^  seed,  and 
in  the  evening  withhold  not  thine  hand  ;  for 
thou  knowest  not  whether  shall  prosper, 
either  this  or  tliat,  or  wliether  they  shall  be 
alike  good."  "  A  good  man  showeth  favor 
and  lendeth."  "  Give  to  him  that  asketh  of 
thee,  and  from  him  that  would  borrow  of 
thee  turn  not  thou  away."  "Withhold  not 
good  from  them  to  whom  it  is  due,  when  it 
is  in  the  power  of  thine  hand  to  do  it.  Say 
not  to  thy  neighbor,  Go,  and  come  again, 
and  to-morrow  I  will  give,  when  thou  hast  it 


OF  RELIGIOUS  OONTRIBUTION.  293 

by  thee."  "To  do  good,  and  to  communi- 
cate, forget  not :  for  with  such  sacrifices  God 
is  well  pleased."  "If  thine  enemy  hunger, 
feed  him ;  if  he  thirst,  give  him  drink :  for 
in  so  doing  thou  shalt  heap  coals  of  fire  on 
his  head.  Be  not  overcome  of  evil,  but 
overcome  evil  with  good."  This  is  the  tone 
of  Scripture  precept.  What  is  expected  of 
all  who  truly  receive  it  ?  A  few  remarks  on 
these  passages,  taken  almost  at  random  out 
of  thousands,  may  be  helpful  to  illustrate 
and  enforce  the  pure  and  delicate  principles 
involved  in  them.  They  assume  that  God  is 
to  be  acknowledged  in  all  we  possess.  He 
must  be  honored  in  such  a  use  of  it  as  shall 
show  we  feel  it  to  be  a  gift  from  him,  and 
that  it  is  to  be  used  for  him.  There  is  a  pe- 
culiar force  in  the  phrase,  "All  thine  in- 
crease." "Whatever  is  added  to  our  income, 
the  "first-fruits"  belong  to  God.  It  is  in- 
tended to  keep  us  continually  in  contact 
wdth  God,  through  the  bounties  of  his  provi- 
dence. It  is  as  if  the  commands  were  ever 
sounding  in  our  ears,  "  Occupy  till  I  come  ;" 
"  Give  an  account  of  thy  stewardship."  The 
way  in  which  we  shall  thus  honor  the  Lord 
is  also  pointed  out ;  it  is  by  doing  good  to 
his  creatures,  expending  our  substance  in  a 
way  that  will  be  profitable  to  them.     A  pa- 


294  THE  SCRIPTURE    RULE 

rent  feels  himself  obliged  by  all  the  kind- 
ness that  is  shown  to  his  children ;  and  God 
is  pleased  to  assure  us  he  is  so  pleased  to  re- 
gard whatever  is  done  to  his  creatures.  Es- 
pecially does  a  parent  estimate  the  kindness 
that  is  shown  to  his  child  out  of  regard  to 
him  ;  and  this  is  a  principle  continually  rec- 
ognized in  the  Scriptures :  "  Inasmuch  as  ye 
have  done  it  unto  one  of  the  least  of  these 
my  brethren,  ye  have  done  it  unto  me." 
JSTot  only  so,  if  the  kindness  be  not  shown,  he 
resents  it  as  an  injury  to  himself:  "Inas- 
much as  ye  did  it  not  to  one  of  the  least  of 
these  my  brethren,  ye  did  it  not  to  me." 
And  it  is  well  known  of  what  he  speaks : 
"  I  was  a  hungered,  and  ye  gave  me  meat ; 
I  was  thirsty,  and  ye  gave  me  drink ;  I  was 
naked,  and  ye  clothed  me  ;  I  was  a  stranger, 
and  ye  took  me  in  ;  I  was  sick  and  in  prison, 
and  ye  visited  me."  Or  the  reverse  :  "  I 
was  a  hungered,  and  ye  gave  me  no  meat ; 
I  was  thirsty,  and  ye  gave  me  no  drink ;  I 
was  naked,  and  ye  clothed  me  not ;  I  was  a 
stranger,  and  ye  took  me  not  in  ;  I  was  sick 
and  in  prison,  and  ye  visited  me  not."  It 
carries  these  solemn  sayings  to  the  highest 
pitch  of  interest  and  importance,  when  it  is 
remembered  that  they  are  given  as  the  pro- 
ceedings of  Christ  in  the  final  judgment  vf 


OF  RELIGIOUS  CONTRIBUTION.  295 

the  world,  and  are  to  be  followed  by  the 
sentence,  "  Come,  ye  blessed  of  my  Father," 
or  "  Depart,  ye  cm-sed  ;"  and  in  accordance 
therewith,  "  These  shall  go  away  into  ever- 
lasting punishment,  and  the  righteous  to  life, 
eternal."    There  is  in  some  of  these  precepts 
quoted  a  tenderness  and  delicacy  of  feeling 
inculcated  that  greatly  endear  and  recom- 
mend them.     In  the  matter  of  lending  we 
are  enjoined  to  be  frank,  candid,  and  gra- 
cious— not  constraining  the  applicant  to  feel 
that  we  are  conferring  a  great  favor  upon 
him,  but  making  him  to  perceive  that  what 
we  do  is  done  freely,  and  with  a  sincere  de- 
sire to  serve  him.     In  showing  a  favor  to 
another,  it  is  not  to  be  done  in  a  way  that 
may  be  irksome,  as  if  we  would  have  it  to 
be  felt  we  were  making  a  great  sacrifice  ;  it 
must  be  done  cheerfully,  and  at  once.     In 
aiding  others  who  may  be  seeking  our  co- 
operation in  helping  them  forward  in  a  good 
cause,  we  must  give  no  unnecessary  trouble. 
We  are  not  to  say  to  this  neighbor,  "  Go,  and 
come  again,  when  we  have  it  by  us."     We 
must  respect  his  feelings,  and  time,  and  con- 
venience.    And  while  there  is  this  spirit  of 
considerateness  and  delicacy  in  these  Scrip- 
ture precepts,  some  of  them  rise  to  the  lofti- 
est height  of  the  noblest  principles,      l^o 


296  THE  SCRIPTURE  RULE 

unkindness,  or  injustice,  or  cruelty,  or  sin- 
fulness, or  ingratitude  in  others,  is  to  hinder 
us  from  doing  them  good.  If  our  bitterest 
enemy  hunger,  we  are  to  feed  him.  The 
Jiarder  the  metal,  the  greater  the  heat  that 
must  be  applied  to  fuse  it.  Tlie  greater  the 
wickedness,  the  more  the  kindness  that  must 
be  used  to  overcome  it.  Heap  up  coals  of 
fire  on  his  head,  and  melt  down  the  hard 
heart  of  our  enemy.  This  assuredly  was 
the  way  of  Clirist.  He  acted  on  that  prin- 
ciple. It  is  the  very  basis  of  his  gospel. 
"  Where  sin  abounded,  grace  did  much 
more  abound."  It  is  the  most  open  avenue 
to  the  heart  of  man.  If  it  cannot  be  enter- 
ed thus,  it  cannot  be  entered  at  all.  Would 
that  it  were  more  frequently  tried  !  And  of 
all  forms  of  kindness  none  is  more  felt  than 
the  employment  of  our  pecuniary  means  for 
the  good  of  others.  Men  value  money,  and 
when  they  see  that  others  use  it  for  their 
benefit,  it  is  an  argument  which  they  at  once 
understand  and  powerfully  feel.  It  strikes  a 
chord  of  sympathy  which  vibrates  through 
the  heart,  and  takes  the  man  captive  in  its 
bonds.  Let  it  not  be  said.  It  is  needless  to 
dwell  on  counsels  which  all  admit  to  be 
Scriptural  and  binding.  All  admit  them, 
and  few  act  on  them.     We  are  persuaded 


OF  RELIGIOUS  CONTKIBUTION.  297 

there  is  mucli  to  be  learned,  not  only  in  the 
duty  of  doing  good,  bnt  the  spirit  in  which 
it  should  be  done ;  not  only  in  the  matter  of 
giving,  but  the  manner  of  it — cultivating 
that  tenderness  and  delicacy  of  feeling 
which  the  Scriptures  alone  have  ever  fully 
apprehended,  and  rising  to  that  loftiness  of 
principle  which  they  only  who  act  upon 
them  can  attain. 

WAKNINGS. 

Kor  let  it  be  supposed  it  is  left  optional 
with  us  whether  we  shall  obey  these  precepts 
or  not.  We  may  disregard  them  ;  but  if  so, 
•  we  are  warned  that  we  shall  abide  the  conse- 
cpiences.  These  consequences  are  distinctly 
set  before  us,  and  if  we  expose  ourselves  to 
them  we  cannot  plead  tlie  want  of  plain 
speaking  in  the  word  of  God.  Confining  our 
attention  to  the  single  form  of  benevolence 
in  pecuniary  contribution,  it  will  be  well  to 
listen  to  the  voice  of  warning  which  the 
Scriptures  raise  in  the  ears  of  all  who  are  not 
careful  to  practice  it.  The  danger  of  covet- 
ousness  is  set  forth  with  a  strength  of  senti- 
ment and  a  force  of  language  seldom  em- 
plo3"ed  on  other  subj  ects.  The  tone  in  which 
it  is  spoken  of  betrays  a  sense  of  its  evil, 
which,  it  is  to  be  feared,  few  estimate  ;  and 


298  THE  SCKIPTUKE  KULE 

this  renders  it  all  the  more  necessary  that  we 
attend  to  the  warnings  of  God's  word,  as 
though  we  heard  the  voice  of  Jesus  saying, 
"  He  that  hath  ears  to  hear,  let  him  hear." 
Solomon  saith,  "  There  is  that  scattereth,  and 
yet  increaseth  ;  and  there  is  that  withholdeth 
more  than  is  meet,  and  it  tendeth  to  pov- 
erty." This  witness  is  true.  A  naiTOw- 
minded  man  does  not  usually  prosper.  He 
has  not  himself  a  heart  to  use  the  means  that 
are  necessary  to  success.  Others  take  pleas- 
ure in  thwarting  his  purposes ;  and  the  bless- 
ing of  God  does  not  rest  on  his  basket  and 
store.  What  a  miserable  object!  The  ex- 
penditure of  a  shilling  might  gain  him  a 
pound,  but  he  cannot  force  himself  to  employ 
it.  Proverbs  usually  have  their  foundation 
in  truth  and  correct  observation;  and  here 
we  have  an  example  of  it.  This  man  is 
known  by  the  appellation  of  a  miser,  and  the 
very  term  signifies  misery.  A  greater  than 
Solomon  has  spoken  on  the  same  subject.  It 
was  a  frequent  topic  in  the  ministry  of  Christ. 
He  has  given  a  most  empliatic  testimony  to 
his  own  estimate  of  wealth  in  the  Jowly  po- 
sition which  he  chose  to  occupy  on  the  eartli, 
in  the  companions  with  whom  he  thought 
proper  to  associate,  and  in  the  condition  in 
which  he  has  been  pleased  to  place  many  of 


OF  RELiaiOUS  CONTKIBUTIOX.  299 

his  people.  His  own  mother  he  left  a  de- 
pendent  on  the  kindness  of  a  disciple ;  and 
this  single  fact  is  full  of  meaning.  But  his 
speech  was  often  directed  to  this  theme  ;  and 
what  said  he?  In  one  place  he  warns — 
"Take  heed,  and  beware  of  covetousness ; 
for  a  man's  life  consisteth  not  in  the  abund- 
ance of  the  things  which  he  possesseth."  It 
is  difficult  to  say  which  is  more  impressive, 
the  counsel  given  here  or  the  argument  by 
which  it  is  enforced.  "  Take  heed,  and  be- 
ware." A  double  warning  is  given.  We 
require  to  take  heed,  giving  our  utmost  at- 
tention to  the  subject;  and  when  we  have 
done  so,  we  shall  find  that  we  must  stand 
upon  our  guard  in  the  attitude  of  self-de- 
fense. For  why  ?  There  is  nothing  so  insidi- 
ous as  the  love  of  the  world  and  its  wealth. 
It  creeps  in  unperceived  and  unsuspected; 
and  when  once  it  has  got  a  footing  it  is  hard 
to  be  dislodged,  and  it  assumes  a  mastery 
over  the  mind  which  appears  most  unaccount- 
able and  unreasonable.  Hence  many  who, 
in  the  time  of  their  comparative  poverty, 
were  generous,  have  become,  in  the  posses- 
sion of  wealth,  narrow  and  illiberal.  They 
say,  and  we  fear  they  believe,  they  cannot 
contribute  to  the  cause  for  which  they  are 
solicited.    Covetousness  thus  seems  to  destroy 


300  THE  SCRIPTUIiE  RULE 

reason  as  well  as  religion.  It  is  no  wonder, 
therefore,  that  Christ  so  loudly  lifted  up  his 
warning  voice  against  it.  Then  the  reason 
which  he  assigns  is  in  keeping  with  his  coun- 
sel— "  A  man's  life  does  not  consist  in  the 
abundance  which  he  possesseth."  He  may 
have  "  the  abundance,"  but  not  the  end  for 
which  life  is  given  ;  that  is,  happiness.  This 
is  in  strict  accordance  with  the  facts  that  lie 
all  around  us.  Rich  men  are  not  more 
happy  than  poor  men.  The  poor  are  apt  to 
think  they  are,  but  it  is  a  mistake ;  and  it  is 
often  found  that  as  a  man  increaseth  wealth 
he  increases  sorrow.  He  will  be  delivered 
from  this  evil,  certainly,  if  he  attend  to  one 
thing;  that  is,  if  he  rightly  use  the  wealth 
which  God  has  given  him  :  but  if  he  do  not 
so,  he  will  find,  from  bitter  experience,  that 
vain  is  the  endeavor  to  extract  sweetness  out 
of  gold.  Our  Lord  does  not  hesitate,  how- 
ever, to  use  even  stronger  representations 
than  we  have  been  considering.  To  illus- 
trate and  enforce  his  saying  he  employs  a 
parable.  He  describes  a  rich  man  in  the 
height  of  his  luxury  and  enjoyment  till  he 
says,  "  Soul,  thou  hast  much  goods  laid  up 
for  many  years ;  eat,  drink,  and  be  merry." 
But  then,  reversing  the  scene,  he  introduces 
God  saying  to  him,  "Thou  fool,  this  night 


OF   EELIGIOUS    CONTRIBUTION.  301 

tliy  soul  shall  be  required  of  thee ;  then 
whose  shall  those  things  be  which  thon  hast 
provided?"  and  he  draws  this  inference,  "  So 
is  he  that  layeth  up  treasure  for  himself,  and 
is  not  rich  toward  God."  'No  wonder  that 
he  who  thus  viewed  the  subject  of  ill-used 
wealth  should  sav,  "  It  is  easier  for  a  camel 
to  go  through  the  eye  of  a  needle,  than  for  a 
rich  man  to  enter  into  the  kingdom  of  God." 
He  meant  that  a  rich  man,  yielding  to  the 
temptation  of  trusting  in  riches,  of  which 
there  is  imminent  danger,  could  no  more,  in 
that  state  of  mind,  become  a  subject  of  true  re- 
ligion here,  or  attain  to  its  joys  hereafter,  than 
a  camel,  according  to  the  Jewish  proverb, 
could  pass  through  the  eye  of  a  needle.  The 
one  is  literally,  and  the  other  morally,  im- 
possible. We  cannot  help  adding  to  the  tes- 
timony of  Christ  the  words  of  his  illustrious 
apostle  to  the  Gentiles.  Paul  says,  "They 
that  will  be  rich  fall  into  temptation  and  a 
a  snare,  and  into  many  foolish  and  hurtful 
lusts,  which  drown  men  in  destruction  and 
perdition.  For  the  love  of  money  is  the  root 
of  all  evil ;  which  while  some  coveted  after, 
they  have  erred  from  the  faith,  and  pierced 
themselves  through  with  many  sorrows." 
Fearful  warning !  Let  us  not  fail  to  under- 
stand it.     It  has  in  view  the  man  that  "  will 


302  THE  SCRIPTURE  RULE 

be  rich."  On  this  he  is  determined.  To 
that  he  is  resolved  everything  shall  yield. 
He  does  not  speak  of  the  man  whom  God 
enriches,  of  him  who  in  his  providence  pros- 
pers in  his  Avorldly  calling,  but  of  the  man 
who  at  all  hazards  of  character  and  principle 
is  resolved  to  be  rich  if  he  can.  Such  a  man 
he  distinctly  forewarns,  that  he  will  encom- 
pass himself  with  temptations  which  shall 
prove  a  snare  to  him,  that  these  temptations 
shall  provoke  evil  dispositions  in  him,  that 
will  prove  to  be  most  foolish  and  hurtful, 
that  they  will  end  in  utter  destruction,  in  all 
kinds  of  evil,  cause  him  to  abandon  the  true 
faith  of  the  gospel,  and  plunge  him  into  sor- 
rows which  shall  pierce  him  through  at  last  as 
so  many  poisoned  and  fatal  darts.  So  speaketh 
the  Spirit  of  God  of  the  "  love  of  money."  Let 
men  be  warned.  Money  is  good ;  it  is  cause 
of  thankfulness  when  God  bestows  it ;  it  is  a 
blessed  talent  to  employ  for  the  good  of  men 
and  the  glory  of  God :  but  if  it  be  misused  it 
is  evil  in  proportion  to  the  good  that  it  might 
have  achieved.  The  best  food  is  the  most 
injurious  to  the  diseased  body,  it  is  not  in  a 
capacity  to  profit  by  it ;  and  it  is  the  same 
with  riches — a  blessing  unspeakable  to  those 
who  will  use  them  as  God's  commands,  a 
curse  terrible  to  those  who  misapply  them.^ 


OF  RELIGIOUS  CONTRIBUTION.  303 

Faithful  are  the  wounds  of  a  friend,  and  so 
are  the  warnings  of  Scripture. 

PROMISES. 

We  would  like  to  see  a  complete  collection 
of  these  brought  together,  and  presented  to 
our  notice  at  a  glance.  The  botanist  takes 
great  satisfaction  in  bringing  together  all 
the  different  species  he  can  find  of  one  ad- 
mired plant,  that  he  may  look  at  their  com- 
mon features  in  connection  with  their  minute 
and  beautiful  varieties.  So  also  the  naturalist 
in  every  department  of  his  study.  All  the 
works  of  God  resemble  each  other.  As  it  is 
in  his  creation,  so  it  is  in  his  word.  Same- 
ness and  variety  pervade  the  whole.  At 
present  we  shall  indulge  our  admiration  of 
his  word  in  the  matter  of  his  promises,  con- 
fining our  attention  to  one  class,  however, 
those  which  relate  to  the  right  use  of  money, 
and  so  set  forth  vividly  the  advantages  of 
liberality.  Keferring  to  a  passage  quoted 
among  the  precepts,  Solomon  having  said, 
"Honor  the  Lord  with  thy  substance,  and 
the  first-fruits  of  all  thine  increase,"  adds, 
"So  shall  thy  barns  be  filled  with  plenty, 
and  thy  presses  shall  burst  out  with  new 
wine."  The  enjoyments  and  necessaries  of 
life  shall  be  certain.     Both  are  guaranteed 


304  THE  SCKIPTURE   EULE 

to  every  one  who  acts  as  he  is  command- 
ed. And  why  should  we  doubt  the  truth 
of  the  promises?  How  easy  it  is  in  God 
to  make  them  good !  He  can  touch  a 
spring  in  providence  that  either  opens  or 
shuts  the  door  of  our  prosperity.  If  we  are 
dependent  on  the  field,  his  elements  can 
either  mature  or  destroy  our  property  at  his 
bidding.  If  commerce  is  our  pursuit,  he  can 
restrain  or  stimulate  our  minds,  or  those  of 
the  men  with  whom  w^e  have  had  to  do,  so 
as  to  issue  in  our  loss  or  gain.  It  is  greatly 
to  be  deplored  that  this  is  not  sufficiently 
considered.  Even  the  Lord's  people  do  not 
enough  lay  upon  themselves  the  duty  of  re- 
membering God  and  his  providence  in  every 
transaction.  If  they  did  so,  they  would  find 
it  to  contribute  vastly  both  to  their  peace 
and  their  prosperity.  In  another  place  Solo- 
mon says,  "He  that  hath  pity  on  the  poor 
lendeth  to  the  Lord ;  and  that  which  he  hath 
given  will  he  pay  him  again."  The  state- 
ment cannot  be  made  plainer,  and  if  any 
man  doubt  the  truth  of  it  we  have  no  au- 
thority to  plead  higher  than  the  word  in 
which  it  is  contained.  God  hath  said  it. 
David  says  of  the  rightous  man,  "Wealth 
and  riches  shall  be  in  his  house ;"  and  then 
he  proceeds  to  explain  the  graces,  in  the  ex- 


OF  EELiaiOUS  CONTRIBUTION.  305 

ercise  of  which  he  will  be  sure  to  meet  with 
the  promised  reward,  saying,  "  A  good  man 
showeth  favor  and  lendeth  :  he  will  guide 
his  affairs  with  discretion."  The  promise  is 
not  to  every  good  man,  act  as  he  may,  wisely 
or  foolishly,  but  to  the  good  man  acting 
generously,  and  at  the  same  time  as  dis- 
creetly as  generously.  The  prophet  Isaiah 
takes  up  the  same  subject,  and  says,  "The 
liberal  deviseth  liberal  things,  and  by  liberal 
things  shall  he  stand."  God  will  so  order  it, 
that  in  serving  others  he  will  lay  the  founda- 
tion of  his  own  prosperity.  As  the  clouds 
pour  out  their  water  on  the  earth,  and  the 
very  abundance  with  which  it  is  given 
causes  the  vapor  to  ascend  again  and  fill  the 
clouds  afresh,  so  "  the  liberal  man,"  in  doing 
liberal  things,  is  creating,  though  without 
his  own  design,  an  influence  that  will  return 
back  again  seven-fold  into  his  own  bosom. 
Jesus,  too,  has  spoken  on  the  same  subject. 
''  Seek  first,"  he  says,  "  the  kingdom  of  God 
and  his  righteousness,  and  all  these  things 
shall  be  added  unto  you."  "  Give,  and  it  shall 
be  given  unto  you ;  good  measure,  pressed 
down,  and  shaken  together,  and  running 
over,  shall  men  give  into  your  bosom.  For 
with  the  same  measure  that  ye  mete  withal, 
it  shall  be  measured  to  you  again,"  This  is 
20" 


306  THE  SCKIPTURE  RULE 

the  faithful  and  true  witness.  And  in  cor- 
roboration of  his  testimony,  let  ns  for  a  mo- 
ment look  at  the  principles  inculcated  upon 
Israel,  at  the  period  of  the  return  from  Baby- 
lon and  the  second  building  of  the  Temple, 
and  tlie  measures  founded  upon  them. 
Haggai  is  commissioned  to  say,  "  Go  up  to 
the  mountain,  and  bring  wood,  and  build  the 
house ;  and  I  will  take  pleasure  in  it,  and  I 
will  be  glorified,  saith  the  Lord.  Ye  looked 
for  much,  and  lo,  it  came  to  little  ;  and  when 
ye  brought  it  home,  I  did  blow  upon  it. 
Why  ?  saith  the  Lord  of  hosts.  Because  of 
my  house  that  is  waste,  and  ye  run  every 
man  nnto  his  own  house."  These  words  told 
upon  the  people  :  "They  came  and  did  work 
in  the  house  of  the  Lord  of  hosts."  And 
the  prophet  was  then  commissioned  to  pro- 
claim, "From  this  day  I  will  bless  you." 
Malachi  spoke  in  like  manner :  "  Bring  ye 
all  the  tithes  into  the  storehouse,  and  prove 
me  now  herewith,  if  I  will  not  open  you 
the  windows  of  lieaven  and  pour  you  out  a 
blessing,  that  there  shall  not  be  room  enough 
to  receive  it.  And  I  will  rebuke  tlie  de- 
vourer  for  your  sakes,  and  he  shall  not  de- 
stroy the  fruits  of  your  ground ;  neither  shall 
your  vine  cast  her  fruit  before  the  time  in  the 
field,  saith  the  Lord  of  hosts.     And  all  na- 


OF  RELIGIOUS  CONTBIBUTION.  307 

tions  shall  call  you  blessed :  for  ye  shall  be 
a  delightsome  land,  saith  the  Lord  of  hosts." 
These  are  words  of  truth  and  soberness. 
They  declare  the  unchangeable  and  eternal 
principles  of  the  divine  government.  They 
were  exemplified  in  the  prosperity  of  Israel, 
while  they  acted  in  accordance  with  them. 
''All  the  promises  of  God  are  in  Christ 
Jesus  yea,  and  in  him  Amen,  unto  the 
glory  of  God."  The  glory  of  God  is  bound 
up  in  the  fulfillment  of  the  promises.  And 
of  these  promises,  as  of  all  others,  it  may  be 
said,  "  Hath  he  spoken,  and  shall  he  not  do 
it  ?  He  is  not  a  man  that  he  should  lie,  nor 
the  son  of  man  that  he  should  repent." 

PEOPHECIES. 

Without  a  glance  at  these,  the  subject 
would  be  incomplete.  We  cannot  repress 
the  desire  to  know  how  it  shall  be  with  the 
Church  in  future  times,  and  God  hath  gra- 
ciously told  us.  Much  darkness  hangs  in 
many  respects  over  its  coming  history,  yet 
in  the  matter  of  the  enlarged  and  generous 
spirit  which  is  destined  one  day  to  ]3i'evail, 
the  Spirit  hath  spoken  expressly.  There  are 
passages  in  his  word,  not  a  few,  devoted  to 
the  delineation  of  the  latter-day  glory.  The}^ 
seem  as  if  they  w^ere  intended  to  sustain  the 


308  THE  SCRIPTUEE  KULE 

drooping'  spirit  of  God's  saints  under  their 
many  difficulties  and  depressions.  They  cry, 
"  Who  hath  beheved  our  report,  and  to  whom 
hath  the  arm  of  the  Lord  been  revealed?" 
And  he  "puts  a  new  song  into  their  mouth,* 
even  praise  unto  our  God."  The  Book  of 
Revelation,  in  particular,  dark  as  some  of  its 
intimations  are,  is  yet  clear  in  the  represent- 
ation of  the  ultimate  issue  of  all  things  in  the 
universal  spread  and  triumph  of  the  gospel. 
However  we  may  fail  to  trace  the  steps  by 
w^hich  Jesus  shall  go  forth  conquering  and 
to  conquer,  yet  of  this  there  can  be  no  doubt, 
that  he  will  continue  his  conquests  until  the 
cry  is  raised,  "  The  kingdoms  of  this  world 
are  the  kingdoms  of  our  God  and  his  Christ." 
Now  in  these  sublime  and  encouraging  pre- 
dictions, one  feature  frequently  marked  is 
the  generosity  by  which  the  Lord's  people 
shall  be  distinguished  in  the  day  of  coming 
glory.  And  to  a  few  of  these  passages  it 
will  be  suitable  to  recur.  Isaiah,  treating  of 
this  very  subject,  largely  and  expressly,  says, 
"  The  vile  pei-son  shall  no  more  be  called  lib- 
eral, nor  the  churl  said  to  be  bountiful."  He 
intimates  that  it  may  be  so  now,  but  that  it 
shall  not  always  be  so.  A  complete  change 
will  j)ass  over  the  views  and  judgments  of 
men.     Many  are  esteemed  liberal  men  who 


OF  KELIGIOUS  CONTRIBUTION.  309 

would  then  be  regarded  as  the  personifica- 
tion of  covetonsness.  See  what  men  can  give 
now  for  personal  and  family  luxuries,  and 
compare  it  with  what  they  devote  to  the 
cause  of  God,  and  the  proportion  is  misera- 
ble ;  not  a  tenth  it  may  be,  perhaps  much 
less.  Yet  because  they  give  at  all,  or  be- 
times give  beyond  what  is  common,  or  what 
was  expected  of  them,  their  character  is  ele- 
vated to  the  idea  of  liberality,  and  men  speak 
of  them  as  if  they  were  indeed  generous.  It 
shall  not  be  so  in  the  day  to  which  we  look 
forward.  Men  will  then  judge  righteous 
judgment.  A  narrow  inquiry  will  be  made 
into  means  and  expenditure.  A  faithful  rule 
of  proportion  will  be  applied  to  the  contribu- 
tion. And  character  and  conduct  will  be 
estimated,  not  by  the  false  and  deceitful 
rules  of  a  covetous  generation,  but  by  the 
broad  and  eternal  principles  of  man's  rela- 
tion to  God,  and  his  obligations  to  Christ  and 
his  cause.  Another  prophet  opens  our  view 
still  further,  and  tells  us  what  men  will  do 
in  those  days.  To  David  this  is  a  frequent 
and  delightful  theme,  and  in  one  of  his 
Psalms,  expressly  set  to  the  music  of  the 
conquering  Messiah's  triumphs,  he  says, 
"  The  daughter  of  Tyre  shall  be  there  with  a 
gift,  even  the  rich  among  the  people  shall 


310  THE  SCRIPTURE  RULE 

entreat  thy  favor."  Tyre  was  the  great  mart 
of  ancient  commerce.  This,  therefore,  is  a 
prophecy  that  commerce  shall  be  laid  tribu- 
tary at  the  feet  of  Jesus — its  wealth,  its  en- 
terprise, its  discoveries,  and  its  labors.  Every 
one  who  looks  at  what  is  taking  place  in  the 
earth  must  see  that  the  destiny  of  the  world 
is  likely  soon  to  be  in  the  hands  of  its  mer- 
chants. This  is  a  consummation  to  be  de- 
voutly desired.  There  is  no  class  whose  in- 
fluence is  so  great,  and  from  whom  so  much 
may  be  expected.  Commerce  enlarges  the 
mind  beyond  any  other  earthly  employment. 
While  riches  increase  by  its  energetic  pur- 
suit, they  do  not  seem  to  take  so  fast  a  hold 
of  the  mind  as  when  otherwise  obtained. 
There  is  a  readiness  to  give  which  is  not 
found  in  other  professions.  The  giving  as 
well  as  the  getting  of  money  may  become  a 
habit.  And  there  are  thus  even  natural 
principles  on  which  the  greater  liberality  of 
this  class  of  men  may  be  explained.  But 
above  all,  their  enterprise,  how  it  surprises 
and  delights  us!  Whose  are  the  railways 
that  are  now  connecting  kingdom  with  king- 
dom as  hamlet  used  to  be  with  hamlet? 
They  have  been  devised  and  paid  for  by 
those  merchants,  who,  we  say,  happily  are 
become  as  princes  in  the  earth.     They  are 


OF  RELIGIOUS  CONTRIBUTION.  311 

bridging  over  the  nations  that  before  were 
far  apart,  and  making  a  highway  for  the 
redeemed  of  the  Lord  to  pass  over.  They 
are  constructing  a  pathway  for  the  mission- 
ary to  all  people  of  the  earth.  They  may 
not,  some  of  them,  or  even  many  of  them, 
intend  it,  yet  God  is  doing  it  by  them.  We 
cannot  help  applying,  almost  literally,  to 
this  astonishing  change  in  the  state  of  things, 
the  words  of  the  prophet:  "Every  valley 
shall  be  exalted,  and  every  mountain  and 
hill  shall  be  made  low :  and  the  crooked  shall 
be  made  straight,  and  the  rough  places  plain : 
and  the  glory  of  the  Lord  shall  be  revealed, 
and  all  flesh  shall  see  it  together:  for  the 
mouth  of  the  Lord  hath  spoken  it."  Com- 
merce has  thus  become  the  John  the  Bap- 
tist of  the  present  day.  It  is  the  voice  cry- 
ing, "Prepare  the  way  of  the  Lord,  make 
his  paths  straight."  Rather  we  should  say, 
God  is  thus  speaking  by  it.  In  his  provi- 
dence he  is  opening  these  facilities  for  the 
spread  of  his  truth.  Let  us  feel  the  obliga- 
tions that  are  thus  laid  upon  us,  and  all  the 
more  that  the  facilities  for  the  spread  of 
error  and  sin  keep  pace  with  those  for  truth 
and  godliness.  Only  we  have  confidence  in 
right  principles.  Great  is  the  truth,  and  it 
will  prevail.    Better  still,  God  has  said,  "  The 


312  THE  SCEIPTURE  KULE 

knowledge  of  the  Lord  shall  cover  the  earth 
as  the  waters  do  the  sea."  All  shall  be 
directed  and  overruled  to  that  end.  So 
saitli  another  prophet:  ''In  that  day  shall 
there  be  upon  the  bells  [or  bridles]  of  the 
horses,  Holiness  unto  the  Lord;  and  the 
pots  in  the  Lord's  house  shall  be  like  the 
bowls  before  the  altar.  Yea,  every  pot  in 
Jerusalem  and  in  Judah  shall  be  holiness 
unto  tlie  Lord  of  hosts:  and  in  that  day 
there  shall  be  no  more  the  Canaanite  in  the 
house  of  the  Lord  of  hosts."  This  is  the 
purpose  which  the  God  of  the  whole  earth 
liath  purposed.  Blessed  be  his  name,  none 
can  hinder  or  frustrate  it.  On  everything  in 
the  Church — on  everything  in  the  world,  the 
inscription  Avill  be  written,  "Holiness  unto 
the  Lord."  It  is  his,  and  it  is  hereby  dedi- 
cated to  him.  Our  souls  are  his,  and  we 
write  upon  them  "  Holiness  unto  the  Lord." 
Our  bodies  are  his,  and  we  write  upon  them 
"  Holiness  unto  the  Lord."  Our  children  and 
families  are  his,  and  we  write  upon  them  "  Ho- 
liness unto  the  Lord."  Our  Churches  and 
their  ordinances  are  his,  and  we  write  upon 
them  ''  Holiness  unto  the  Lord."  Our  labors 
are  his,  and  we  write  upon  them  "Holi- 
ness unto  the  Lord."  Our  wealth  is  his,  and 
we  write  upon  it,  in  lines  of  deep  and  dur^i- 


OF  RELIGIOUS  CONTKIBUTION.  313 

ble  inscription,  because  it  was  so  long  with- 
holden  from  him,  but  now  wholly,  freely, 
and  forever  rendered  up  to  him,  to  his  ser- 
vice, and  cause,  and  glory,— 

"  Holiness  unto  the  Lord." 


314:  THE  SCRIPTURE  RULE 


CHAPTER  X. 

CONCLUSION. 
Let  us  hear  the  conclusiou  of  the  whole  matter.— Eccles.  xil,  18. 

What  proportion  of  his  income  should  a  be- 
liever in  revelation  dedicate  to  the  cause  of 
God  ?  "  Holy  men  of  old  spake  as  they 
were  moved  by  the  Holy  Ghost," — and  they 
have  answered  the  question.  We  have 
cited  them  as  our  only  witnesses,  and  we 
have  examined  their  testimony  in  detail. 
Desirous  to  know  what  the  mind  of  God  on 
the  question  is,  and  believing  they  were 
commissioned  to  declare  it,  we  have  consult- 
ed them  one  by  one,  and  heard  what  each 
had  to  say.  Before  dismissing  the  subject, 
it  may  be  well  to  cite  them  forward  once 
more,  and  hear  their  united  testimony.  Let 
us  consider  ourselves  a  jury  solemnly  im- 
panneled  in  the  presence  of  God  the  Judge, 
adj  ured  to  give  an  honest  verdict  on  the  evi- 
dence to  be  laid  before  us,  and  to  find 
whether  any  believer  in  the  revelation  they 
carry  to  us  can  consistently  devote  less  than 
a  tenth  of  his  income  to  the  cause  of  God. 
Abraham  first  claims  attention,  and  gives 


OF  RELIGIOUS  CONTEIBUTION.  315 

his  testimony.  He  deposes  as  follows :  God 
found  me  in  Ur  of  the  Chaldees,  rapidly 
sinking  with  my  fathers  into  idolatry.  He 
called  me  in  his  sovereignty,  and  sanctified 
me  by  his  grace.  He  honored  me  with  the 
appellation  of  "  the  Friend  of  God."  Deep- 
ly did  I  feel  my  obligation  to  him,  but  es- 
pecially on  some  peculiar  occasions  when  he 
interposed  remarkably  on  my  behalf,  and 
not  only  preserved  me  and  mine,  but  enrich- 
ed me  with  increased  substance.  At  such 
times,  in  token  of  my  gratitude,  I  devoted 
the  tenth  of  what  he  had  given  me  to  his 
immediate  service.  I  did  so  because  my 
heart  prompted  me  to  honor  my  benefactor ; 
because  it  was  right  in  itself,  and  because  I 
knew,  either  from  express  revelation  or  the 
practice  of  God's  people  in  those  days,  that 
such  an  offering  was  required,  and  would  be 
accepted,  by  the  Lord.  This  is  the  amount 
of  my  testimony,  and  for  further  information 
on  the  subject  I  refer  you  to  my  distinguish- 
ed grandson  Jacob,  the  younger  son  of  my 
beloved  Isaac. 

Jacob  bore  willing  testimony,  and  said  :  I 
have  hearkened  to  the  speech  of  my  vener- 
ated forefather,  and  heartily  acquiesce  in  all 
he  has  said.  It  is  manifest  from  the  light  of 
nature,  as  well  as  from  the  law  of  God  and 


316  THE   SCKIPTUKE  KULE 

the  practice  of  his  people,  that  our  obliga- 
tion should,  be  acknowledged  to  God  by  the 
dedication  of  some  part  of  our  property  to 
him.  My  grandfather  has  told  you  what  his 
practice  was — that  on  every  special  occasion 
of  increase  to  his  property  he  gave  a  tenth 
to  God.  I  have  done  the  same,  but  I  have 
also  gone  further.  Early  in  life  I  was  favor- 
ed with  a  gracious  revelation  of  the  Lord, 
and  was  much  moved  by  it.  Under  the  im- 
pression which  it  made  upon  my  mind,  I 
engaged  that  of  all  the  Lord  should  ever 
give  me,  I  would  give  the  tenth  to  him. 
Sometimes  in  the  occupations  of  this  life  I 
forgot  my  vow,  but  God  in  his  providence 
reminded  me  of  my  duty,  and  roused  me  to 
the  performance  of  it.  Thus  I  had  the  ex- 
press approval  of  the  Lord  to  my  practice, 
and  so  I  continued  to  pursue  it  as  long  as  I 
lived.  You  may  judge  from  my  practice 
what  I  hold  to  be  the  principles  of  the  divine 
word.  Look  into  the  law  of  Moses,  and 
you  will  find  that  he  bears  similar  testimony, 
and  carries  the  claims  of  God  further  than  I 
have  done. 

MosES  appeared,  and  presented  himself 
with  the  law  of  God,  written  by  his  express 
command.  He  stated :  Abraham  and  Jacob 
have  both  correctly  stated  how  it  hath  been 


OF  RELIGIOUS  CONTKIBUTION.  31T 

from  the  beginning.  A  tenth  is  the  propor- 
tion in  which  it  has  been  customary  to  serve 
the  Lord.  But  the  world  is  grown  older 
than  it  was  in  the  days  of  my  fathers,  and 
its  obligations  to  the  Most  High  are  increas- 
ed. He  has  now  given  his  written  oracles, 
and  in  them  he  has  embodied,  in  the  form  of 
law,  and  under  the  sanction  of  express  stat- 
ute, what  it  is  his  will  that  his  people  should 
do.  A  tenth  is  the  well-known  proportion 
that  has  been  offered  from  the  beginning, 
and  therefore  it  is  recognized  in  the  law — 
but  it  is  not  merely  a  single  tenth.  There  is 
a  tenth  for  the  support  of  the  ministry,  a 
tenth  for  the  feasts  and  sacrifices,  a  tenth 
every  third  year  for  the  poor,  a  tenth  from 
every  Levite  for  the  priesthood  ;  and,  as  if 
to  render  these  offerings  essential,  the  ser- 
vices for  which  they  are  required  are  perpetu- 
al ;  they  are  the  most  various  as  well  as  con- 
stant, and  beyond  all  that  are  prescribed  by 
law,  free-will  offerings  are  expected  from 
every  devout  Israelite.  The  whole  economy 
is  so  planned  as  to  train  the  Lord's  people  to 
habits  of  generosity,  and  to  overcome  the 
natural  selfishness  of  the  human  mind.  The 
testimony  w^hich  I  bear,  therefore,  is  that  a 
tenth  is  the  lowest  proportion  ever  recog- 
nized ;  that  the  law  goes  far  beyond  it,  even 


318  THE   SCRIPTDltE   EULE 

to  a  fifth  or  a  third,  and  that  He  who  knew 
what  was  in  man  laid  it  as  an  indispensable 
obligation  on  the  conscience  of  every  man 
thus  to  honor  God  with  his  substance. 

The  Apostles  followed  Moses,  and  told 
how  it  was  in  their  day.  We  were  present, 
say  they,  when  Christianity  was  ushered  into 
the  world,  amid  the  glories  of  the  day  of 
Pentecost  and  the  effusion  of  the  Holy  Ghost. 
We  did  not  forget  that  we  were  Jews,  and 
amenable  to  the  law  of  Moses.  We  were 
taught  that  its  mere  ceremonies,  having 
served  their  purpose,  were  to  cease.  The 
stars  disappeared  when  the  sun  arose  in  the 
heavens.  Still  the  eternal  principles  of  the 
ancient  law  continued.  In  particular,  the 
duty  of  giving  to  the  Lord  remained  in  full 
force.  As  our  privileges  were  increased,  the 
demands  were  advanced  ;  and  so  powerfully 
was  this  felt,  that,  in  the  emergency  to  which 
the  cause  of  Christ  was  then  brought,  the 
disciples  felt  the  obligation  of  disposing  of 
their  worldly  properties  to  contribute  to  the 
cause  of  Jesus  and  the  maintenance  of  liis 
truth.  Wherefore  our  testimony  is,  that 
while  none  can  give  less  than  a  tenth  to 
God,  as  ancient  law  and  practice  had  it, 
there  is  yet  to  be  no  express  limit  put  to  the 
generosity  of  the  Christian  heart. 


OF   RELIGIOUS    CONTEESUTION.  319 

The  Great  Apostle  of  the  Gentiles  rose 
to  confirm  this  testimony. — I  was  not  pres- 
ent, said  Paul,  on  the  day  of  Pentecost.  I 
was  then  the  bitter  enemy  of  Jesus,  but  he 
revealed  himself  to  me  as  I  went  to  perse- 
cute his  followers.  Blessed  Jesus !  You 
ask  me  how  we  should  use  our  worldly  prop- 
erty for  him.  I  can  only  reply,  "We  should 
give  ourselves  to  him.  We  are  not  our 
own,  being  bought  with  a  price.  We  should 
live  with  the  utmost  frugality,  that  we  may 
have  to  give  to  Jesus  and  his  cause.  This 
lias  been  the  practice  of  his  Churches  from 
the  first.  Those  of  Macedonia,  even  in  a 
season  of  great  distress  and  poverty,  still  did 
not  relax  in  this  duty.  They  denied  them- 
selves in  many  things,  but  they  did  not  abate 
anything  of  their  contribution  to  uphold  the 
truth  of  Christ.  I  was  taught  by  the  Spirit 
to  inculcate  the  same  duty  strongly  on  the 
rich  Church  at  Corinth,  and  I  did  so.  And, 
in  a  word,  I  have  left  this  for  the  permanent 
rule  of  the  Christian  Church  to  the  end  of 
time  :  "  On  the  first  day  of  the  week  let 
every  one  of  you  lay  by  him  in  store,  as 
God  hath  prospered  him."  This  is  the 
amount  of  my  testimony. 

All  the  Saints  arose  as  soon  as  the  Apos- 
tle of  the  Gentiles  ceased.     Jews  and  Gen- 


320  THE  SCRIPTURE  RULE 

tiles  united  their  testimony.  At  the  erection 
of  the  Tabernacle,  said  the  Jews,  we  gave 
cheerfully, — we  all  gave,  men  and  women; 
we  gave  what  we  possessed,  and  w^e  had  to 
be  restrained  from  giving.  At  the  building 
of  the  Temple  we  did  in  like  manner.  Our 
kings,  our  nobles,  and  our  people  rivaled 
one  another  in  the  offerings  of  gratitude  and 
love.  The  Gentiles  claimed  to  say  that  they 
had  not  fallen  behind  their  brethren  the 
Jews.  They  adopted  their  Scriptures  for 
their  guide,  and  conformed  their  conduct  to 
their  requirement,  not  merely  joyfully  de- 
voting their  tenth,  but  whatever  else  besides 
their  circumstances  enabled  them  to  do  or 
give.  Widows  were  there — the  widow  of 
Sarepta,  and  she  who  had  cast  in  her  all  to 
the  treasury  of  the  Lord.  They  were  in 
great  honor  that  day,  as  those  who  had  best 
expounded  the  law  by  obeying  it. 

The  Bible,  when  these  witnesses  had 
spoken,  was  laid  on  the  table.  This,  said  the 
Judge,  is  the  rule  by  which  you  are  to  de- 
termine. Mark  its  precepts,  note  its  warn- 
ings, consider  its  promises,  and  enter  into  the 
spirit  of  its  predictions.  With  these  before 
you,  my  charge  to  you  is  to  declare  what  you 
believe  to  be  its  doctrine  on  the  subject  of 
religious  contribution — especially,  what  pro- 


OF  RELIGIOUS  CONTKIBCTION.  321 

portion  of  liis  income  a  believer  in  reve- 
lation should  give  to  the  cause  of  God. 
And  whether  it  is  your  opinion  that  in  the 
judgment  of  this  book  he  can  consistently 
give  less  than  a  tenth,  or  whether  he  should 
not  give  more, — in  some  instances  much 
more  ? 

Jesus  Chkist  presented  himself  when  the 
Judge  concluded,  and  said — "Behold  the 
Lamb  of  God,  which  taketh  away  the  sin  of 
the  world."  "How  much  owest  thou  unto 
thy  Lord?" 

To  all  who  own  themselves  the  followers 
of  this  Divine  Redeemer  we  now  say,  "  Con- 
sider of  it,  take  advice,  and  speak  your 
minds."  "  Behold  ye  are  all  children  of  Is- 
rael ;  give  here  your  advice  and  counsel." 
In  the  light  of  the  evidence  adduced  we  de- 
mand an  answer  to  the  question.  Does  the 
Bible  require  that  every  man  shall  give  at 
least  a  tenth  of  his  income  to  the  cause  of 
charity  and  of  Christ?  There  can  be  only 
one  answer — and  there  is  not  a  demonstration 
in  Euclid  based  on  clearer  or  more  satisfac- 
tory evidence — It  does !  As  for  those  who 
dispute  it,  if  there  be  any  such,  we  refer  them 
to  the  j  udgment-seat  of  Christ.  We  shall  all 
meet  there,  and  give  account  to  one  another 
and  to  him.  Meantime  let  us  inquire  what 
21 


322  THE  SCKIPTURE  RULE 

is  our  present  duty,  considering   what  has 
been  said,  and  so  have  done. 

1.  "We  cannot  help  saying,  our  first  duty- 
is  to  be  convicted  of  sin.  Well  does  it  be- 
come us  to  say,  "  We  are  verily  guilty  con- 
cerning our  brother  Avhen  we  saw  the  anguish 
of  his  soul,  and  would  not  hear."  The  law 
of  God  has  been  in  our  hands,  to  a  large  ex- 
tent, a  dead  letter.  Under  the  perverse  idea 
that  the  gospel  has  released  us  from  the  pre- 
cise demands  of  the  law,  thousands  bearing 
the  Christian  name  and  making  a  Christian 
profession  have  felt  no  obligation  to  devote  a 
jDortion  of  their  property  to  him.  Either 
tliey  liave  formed  no  opinion  on  the  subject, 
or  they  have  entertained  an  incorrect  one. 
Some  have  given,  but  far  more  from  impulse 
than  principle.  They  have  been  solicited 
and  contributed — but  had  they  been  let 
alone  they  would  have  given  nothing. 
An  opinion  requires  to  be  created  in  the 
Church  on  this  subject.  And  that  it  should 
be  so  in  this  age  of  the  world  is  full  of  guilt. 

2.  Let  us  confess  our  sin.  As  we  have 
much  need,  so  have  we  also  great  encourage- 
ment to  do  it.  "If  we  confess  our  sins,  God 
is  faithful  and  just  to  forgive  us  our  sins,  and 
to  cleanse  us  from  all  unrighteousness."  This 
gracious  word,  however,  if  not  acted  upon, 


OF   RELIGIOUS  CONTRIBUTION.  323 

will  greatly  aggravate  our  condemnation. 
Sin  known  and  proved,  but  not  confessed, 
although  God  waits  to  be  gracious,  is  very 
aggravated.  Let  it  not  be  ours.  Let  each 
confess  his  own  sin  so  far  as  he  sees  he  has 
not  been  careful  to  know  what  is  the  mind 
of  the  Lord,  or  to  act  upon  it.  Let  every 
one  weigh  the  matter  well,  in  its  unhappy 
influence  and  fearful  consequences,  until  his 
spirit  is  stirred  within  him,  as  it  ought  to  be. 
Let  us  confess  the  sin  of  others,  of  the  com- 
munity, of  the  Church,  and  especially  so  far 
as  Ave  may  have  contributed  to  it,  either  by 
our  neglect  or  evil  example.  It  were  a  good 
omen  if  a  spirit  of  humiliation  were  given, 
and  sin  was  freely  confessed  to  the  Lord. 
And  until  such  shall  be  manifested  there  can 
be  little  hope  of  amendment. 

3.  We  should  amend  our  ways.  Confession 
without  amendment  is  hypocrisy.  Humilia- 
tion is  good  as  a  means  ;  but  it  is  not  an  end. 
We  should  humble  ourselves  and  turn  unto 
the  Lord.  When  Joshua  abased  himself  be- 
fore the  Lord,  as  it  was  right  he  should  do,  be- 
cause the  people  had  been  discomfited  before 
Ai,  on  account  of  some  sin  wdiich  had  not  been 
detected,  the  Lord  said  unto  him,  "  Get  thee 
up  ;  wherefore  liest  thou  thus  upon  thy  face  ? 
Up,  sanctify  thy  people : — thou  canst  not  stand 


324  THK   SCRIPTURE  RULE 

before  thine  enemies,  until  ye  take  away  the 
accursed  thing  from  among  you."  The  sin 
must  be  put  away.  This  is  the  law  of  the 
Lord  universally.  As  Joshua  set  on  foot  an 
investigation  in  the  camp,  and  pursued  it 
till  the  offender  was  detected  and  destroyed, 
so  must  we  do.  Let  us  try  ourselves  whether 
we  have  kept  the  law  of  our  God  in  this 
matter  or  not.  Have  we  given  the  tenth 
to  him  at  least?  If  not,  say  how  much 
owest  thou  unto  him,  and  "  pay  what  thou 
owest."  Do  not  delay  this  duty.  Do  it  now. 
You  cannot  liavc  peace  of  mind  till  you  do 
so.  It  may  cost  you  a  struggle,  but  the  end 
will  be  peace.  Having  entered  on  the  right 
path,  pursue  it.  You  have  got  ]iold  of  the 
right  principle,  and  be  sure  you  keep  it. 
Say  with  David,  "I  thought  on  my  ways, 
and  turned  my  feet  unto  thy  testimonies.  I 
made  haste,  and  delayed  not  to  keep  thy 
commandments."  Act  thus,  and  you  may 
add,  "  Blessed  are  the  undefiled  in  the  way, 
who  walk  in  the  law  of  the  Lord.  Blessed 
are  they  that  keep  his  testimonies,  and  that 
seek  him  with  the  whole  heart.  They  also 
do  no  iniquity :  they  walk  in  his  ways.  Thou 
hast  commanded  us  to  keep  thy  precepts 
diligently."  Be  sure  and  determined  that 
as  you  have  seen  what  the  will  of  the  Lord 


OF  RELIGIOUS  CONTRIBUTION.  325 

is,  you  will  conscientiously,  faithfully,  and 
perseveringly  abide  by  it. 

4.  It  is  our  duty  to  endeavor  to  lead  others 
also  into  right  views  and  practices.  "^N'o 
man  livetli  to  himself,  and  no  man  dietli  to 
himself.*'  We  are  accountable  for  all  the 
influence  we  are  capable  of  exercising.  The 
education  of  the  Church  in  right  views  of 
giving  to  the  Lord  is  yet  to  be  begun.  For 
this  purpose  the  school,  the  family,  the  pul- 
pit, and  the  press,  ought  to  be  brought  into 
requisition.  Every  teacher  of  the  young 
should  imbue  them  early  with  just  views  of 
contribution  founded  on  the  word  of  God ; 
every  parent  should  train  his  household  to 
habits  of  giving,  causing  them  to  know  this 
is  a  duty  which  God  has  made  to  be  as  in- 
dispensable as  any  other ;  tlie  minister  of  the 
gospel  should  lift  his  voice  like  a  trumpet, 
and  give  no  uncertain  sound,  showing  to  the 
people  the  sin  of  withholding,  and  the  duty 
of  giving ;  the  press  should  teem  with  tracts 
and  volumes  until  all  would  know  what  the 
mind  of  the  Lord  is.  Until  the  public  mind 
is  thus  learned,  the  present  wretched  penury 
in  all  that  pertains  to  the  cause  of  God  can- 
not be  overcome.  Prayer  and  diligence, 
however,  with  the  promised  blessing,  will 
accomplish  it. 


326         THE  SCRIP rUKE  KULE 

5.  Finally,  let  us  keep  steadily  in  view 
the  great  end  ever  to  be  aimed  at  in  the  con- 
secration of  our  property  to  God.  The  mere 
act  of  giving  is  good,  for  it  is  a  useful  exer- 
cise of  mind.  The  habit  is  one  of  the  most 
salutary  which  can  be  formed  for  our  own 
benefit.  Still  this  is  not  the  ultimate  obj  ect. 
That  is  the  subjection  of  the  world  to  Jesus. 
We  give  that  he  may  be  honored.  We  pray, 
"  Hallowed  be  thy  name,  thy  kingdom  come, 
thy  will  be  done  on  eartli  as  it  is  in  heaven," 
and  we  use  the  means  which  Christ  has  ap- 
pointed for  the  accomplishment  of  these  de- 
sires. We  have  o-reat  encourao-ements  and 
powerful  inducements  to  employ  them  at  the 
present  time.  ''The  field  is  the  world,"  and 
God  has  opened  it  to  his  servants.  Peace 
prevails  upon  the  earth.  As  when  Jesus 
came  the  temple  of  Janus  was  closed  at 
Rome  to  intimate  that  peace  universally  pre- 
vailed, and  as  it  was  by  that  arrangement 
of  Divine  Providence  the  apostles  had  access 
to  the  nations  around  them,  so  now  again,  in 
a  greatly  widened  circle,  men  are  at  peace 
with  one  another,  and  the  way  is  opened  to 
the  messengers  of  the  cross,  to  whom  God  is 
saying.  Enter  ye  in  and  possess  the  land. 
Who  can  tell  how  long  it  may  so  continue  ? 
If  the  opportunity  is  not  embraced,  it  will 


OF  RELIGIOUS   CONTKIBUTIOX.  327 

no  doubt  be  withdrawn.  Tlien  Iioav  bitter 
will  be  the  remembrance  of  the  lost  oppor- 
tunity !♦  If  it  is  embraced,  how  blessed  the 
results !  The  gospel  with  its  benefits  will  be 
conveyed  to  all  men.  ''  Judgment  shall 
dwell  in  the  wilderness,  and  righteousness 
remain  in  the  fruitful  field.  And  the  work 
of  righteousness  shall  be  peace,  and  the  efiect 
of  righteousness  quietness  and  assurance  for- 
ever. And  my  people  shall  dwell  in  a  peace- 
able habitation,  and  in  sure  dwellings,  and 
in  quiet  resting-places."  The  highest  condi- 
tion of  earthly  prosperity  and  the  universal 
acclamation  of  honor  to  Christ  shall  encircle 
the  globe.  "There  shall  be  a  handful  of 
corn  in  the  earth  upon  the  top  of  the  moun- 
tains ;  the  fruit  thereof  shall  shake  like  Leb- 
anon :  and  they  of  the  city  shall  flourish  like 
grass  of  the  earth.  His  name  shall  endure 
forever :  his  name  shall  be  continued  as  long 
as  the  sun ;  and  men  shall  be  blessed  in  him : 
all  nations  shall  call  him  blessed.  Blessed 
be  the  Lord  God,  the  God  of  Israel,  who  only 
doeth  wondrous  things.  And  blessed  be  his 
glorious  name  forever;  and  let  the  whole 
earth  be  filled  with  his  glory.  Amen,  and 
Amen." 

O  Lord,  wilt  thou  condescend  to  employ 
us  to  accomplish  a  consummation  such  as 


328  THE  SCKIFfURE  KULE. 

this  ?  "Wilt  thou  deign  to  accept  our  offer- 
ings ?  "  The  silver  and  the  gold  are  thine." 
We  give  them  to  thee.  We  lay  them  on 
thine  altar.  May  it  sanctify  the  gift !  "  Of 
thine  own  have  we  given  thee."     Amen. 


THE  EBTD. 


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